Reincarnation: An Overview | Psi Encyclopedia Skip to main content
Follow Toggle navigation Home About Contents A-Z Categories New To
Psi Research?
Nigel Buckmaster Contributors
Reincarnation: An Overview | Psi Encyclopedia Reincarnation may be defined as the return of a nonmaterial essence (soul, mind,
consciousness) to another physical body after death.
Reincarnation beliefs are widespread in
the world today
and may be quite ancient. This article covers beliefs about
Reincarnation in various traditions and esoteric systems but emphasizes research with persons who claim to remember previous lives
and theories that have been developed to account
for the research findings. Special attention is given to
Criticisms of Reincarnation the research and to alternative explanatory frameworks. Contents The Concept of
Reincarnation Reincarnation Terminology Belief in
Reincarnation Reincarnation in Eastern Religious Traditions
Reincarnation in the Circum-Mediterranean Region
Reincarnation in the Modern Western World
Reincarnation in Tribal Society
Origin of the Belief in
Reincarnation evidence for the Reincarnation Past-Life Readings
Past Life Regression (PLR)
Déjà Vu and Child Prodigies
Announcing Dreams and Related Experiences, Birthmarks and Behaviours Involuntary
Memories of Previous Lives Research on
Reincarnation Ian Stevenson and his Successors Universal, Near-Universal and Culture-Linked Patterns Unlearned Languages and Other Skills Physical
Signs of Reincarnation The Intermission between Lives The Psychology of
past-life memory and Criticisms of Reincarnation Research Subjective Illusion of Significance / Patternicity Researcher Ineptitude Cultural Conditioning Social Construction Cryptomnesia and Paramnesia Philosophical Objections to
Reincarnation Explaining the
Reincarnation Evidence Parental Guidance Psi and Super-Psi Maternal Impression Genetic Memory Caringtonian Models of
Postmortem Survival Reincarnation via a Subtle Body
Reincarnation as Possession
Psi Encyclopedia Articles on
Reincarnation General and Introductory Articles Case Features Case Types Cultural and Historical Overviews Case Studies Past-Life Regression (PLR) Researchers Further Reading Online Articles Books Literature Endnotes The Concept of
Reincarnation
The idea of
Reincarnation rests on a dualistic conception of
mind and body that runs counter to reductionist materialism, which holds that
consciousness is generated by
the brain.
From the materialist perspective, the
Survival of
consciousness after bodily death is inconceivable and
Reincarnation is
no more than a tenet of some
religions and occult systems. Materialism has been
the guiding philosophy of Western science in recent centuries but it is increasingly under assault from various directions1 and with its weakening is coming an openness to the possibility of
Postmortem Survival and
Reincarnation. In the
view of the physicist Henry Stapp of the Lawrence Livermore National Laboratory in Berkeley, California, ‘Rational science-based opinion on this question [of the
Survival of
consciousness after bodily death] must be based on the content and quality of the empirical data, not on a presumed incompatibility of such phenomena with our contemporary understanding of the workings of nature’.2
Fortunately,
There is a now considerable empirical data to be examined, thanks to a research program initiated by
Ian Stevenson of the
University of Virginia in 1961.3 Unsurprisingly, Stevenson’s research and that of his colleagues and successors has come in for a fair amount of criticism, but it continues to
progress and move in new directions. It seems wise to allow any final definition of
Reincarnation to be guided by this empirical work, but meanwhile we may take
account of the various ways
Reincarnation has been conceived in different belief systems. According to
the great religions of Asia, humans may be reborn as nonhuman animals, but that is not so elsewhere. There are also different opinions about when
Reincarnation occurs (at conception, at birth, or at no certain point), whether or not it is possible to change sex between lives, whether karma plays a role in the process, and other details.
for the purposes of this article,
Reincarnation is defined simply as the return of a nonmaterial essence associated with an entity to another physical body after bodily death. This definition is general enough to allow
for the many notions of what reincarnates and how it does so. In everyday speech,
the essence that reincarnates often is called the ‘soul’, but many traditions imagine it as
a continuation.html>a continuation</a>'>a continuation of self and personality. In Buddhism, it is a stream of
consciousness devoid of mental content and separate from a self and self-identity. Before taking up research on cases of
past-life memory and the theoretical work that attempts to account
for them, the divers ways
Reincarnation has been understood are reviewed. First, the terminology used to talk about
Reincarnation is considered.
Reincarnation Terminology
Writers on
Reincarnation have used several different words, often with more or less the same meaning, but sometimes with differences. Although
Reincarnation is the preferred term today, in the past it was metempsychosis or the transmigration of souls.4
Reincarnation is a word with a Latin root that means ‘return to the flesh’ or ‘entering the flesh again’. It was not used in ancient times, however, but was coined in the middle of the nineteenth century as a hyphenated word.5 Rebirth also came into widespread use in the mid-nineteenth century, perhaps a little earlier than re-incarnation.6
Transmigration, another term with a Latin root, was in use by the 1300s to refer to movement of people from one place to another. The
sense of ‘passage of the soul after death into another body’ was first recorded in 1594.7
Metempsychosis is
the English rendering of the Greek term μετεμψύχωσις that was used in ancient times to refer to the doctrine of
Reincarnation as promoted by Pherecydes of Syros (c. 580- c. 520 BCE) and Pythagoras (c. 570- c. 495 BCE), among others.8 The Stoics (300s BCE) introduced palingenesia (παλιγγενεσία) or palingenesis to refer to the continual recreation of
the universe and this also came to refer to
Reincarnation in antiquity.9
The Christian Church Father Clement of Alexandria (150-215 CE) was
the first to use the term metensomatosis (μετενσωμάτωσις), literally ‘change of body’.10 However, neither palingenesis nor metensomatosis came to be as widely used as metempsychosis
and they are rarely found today.
In Judaism, the Hebrew term gilgul (גלגול, cycle) was paired with neshamot (הנשמות, souls) to refer to a “cycle of souls” by the Kabbalist
Isaac Luria (1534-1572) in his Gate of
Reincarnations, but does not appear to have been in use earlier.11
Islam uses the Arabic word tanasuhkh to refer to
Reincarnation.12
The Sanskrit term samsara (saṃsāra) may be the oldest term for
Reincarnation in use. It means ‘wandering’ or ‘world’, with the connotation of cyclic change, and is the fundamental premise of all Indic
religions.13 Samsara was taken into Hindi and Pali and has the meaning of
Reincarnation in both Hinduism and Buddhism.14 When speaking English, Hindus refer to samara as
Reincarnation, but Buddhists prefer rebirth, because
for them
Reincarnation implies the recycling of a soul, the
existence of which they deny. In this usage,
Reincarnation denotes the carrying forward of personhood across lives, whereas rebirth denotes the persistence of an individual’s behaviors and karmic tendencies only after death; it is not the continuance of personhood.15 Belief in
Reincarnation Reincarnation in Eastern Religious Traditions
By far the best known
Reincarnation belief systems are those associated with the major Indic
religions, Hinduism, Buddhism, Jainism and Sikhism.
the first three of these traditions began to develop about the same time, around 500 BCE,
and they influenced each other even as they took separate paths.
There is also considerable complexity within each faith, when we realize that
There is a difference between established doctrine, the elaborations of religious thinkers,
and the convictions of lay individuals.16 There are common denominators in the Indic systems, however. All include karma and embrace some form of metempsychosis, with the goal of achieving release
From the cycle and reaching an end state, called moksha (mokșa) in Hinduism and Jainism, mukti in Sikhism, and nirvana (nirvāna, Sanskrit) or nibanna (nibānna, Pali) in Buddhism.17
In most varieties of Hinduism, God oversees samsara and mediates karma, so that one’s bad karma may be ameliorated by ritual appeals to God. Some Hindus believe that it is possible to transfer good karma to other persons (especially spouses and children) and to
the spirits of
the dead.18
There is a no fixed time after death that
Reincarnation occurs. The interval may be as short as a few months or days, and
Reincarnation may even occur after birth.
The Sanskrit and Hindi term parakaya pravesh denotes the return of a wandering spirit in a living body; it is usually translated as (spirit) possession rather than
Reincarnation, however.19
Sikhism was not founded until the fifteenth century, long
after the other Indic faiths. Its teachings on
Reincarnation are similar to the Hindu. The soul is subject to
Reincarnation until its
liberation by God.20 Jainism, by contrast, began to develop around the same time as Buddhism and many of its tenets are similar to
the Buddhist, except that Jainism recognizes God. Jains hold that karma drives the soul to reincarnate immediately at death into another body then being conceived.21
Buddhism originated in India, but by the third century CE proselytizing monks were carrying it to different countries around eastern Asia. It was banished from India for political reasons in the thirteenth century and today has only a small presence there. Buddhism became syncretized to local traditions in each place it became established, making for a great variety of Buddhist eschatologies. Two broad branches, Theravada and Mahayana, are recognized,22 but within each there are many local types. Tibetan Buddhism is an especially distinctive form of Mahayana Buddhism, and Japanese Buddhism is again different.23 A key difference between Theravada and Mahayana Buddhism is the nature of existence between lives. Theravada Buddhism stipulates that conscious awareness ceases at death, but in the Mahayana schools, not only does conscious awareness continue, the
consciousness stream is supported by a subtle body. Nevertheless, even in Tibetan Buddhism, one’s karma determines the womb door one confronts in
the end of.24
Reincarnation in the Circum-Mediterranean Region
Reincarnation beliefs appear in various places around the Mediterranean Sea in ancient times, apparently independently of
the development of similar beliefs in India and to some extent from each other. None of these systems have a fully developed concept of karma, but in other
respects there are significant differences between them geographically and over time.
Pherecydes of Syros was
the first Greek to write about
Reincarnation, in the 500s BCE,25 but Greek
Reincarnation beliefs are more closely related to Pythagoras. Unfortunately, Pythagoras favoured oral instruction and left no writings of his own (those attributed to him are now known to be forgeries).26 In 440 BCE, Herodotus alleged that Greek
Reincarnation beliefs had been acquired from Egypt. These teachings affirmed, Herodotus said, that ‘when the body dies, the soul enters into another creature which chances then to be coming to the birth, and when it has gone the round of all the creatures of land and sea and of the air, it enters again into a human body as it comes to the birth; and that it makes this round in a period of three thousand years’.27 It is not certain that these were Pythagoras’ views, though, and modern scholars doubt that they originated in Egypt. It is not clear that the Egyptians believed in
Reincarnation; it seems more likely that the elite, at least, subscribed to some form of resurrection instead of
Reincarnation.28
Other Greeks who embraced
Reincarnation include the poet Pindar (c. 518-c. 438 BCE)
and the philosophers Empedocles (c. 492- c. 432 BCE) and Plato (427/428-348/347 BCE). Plato’s ideas are presented in his dialogues, explored
through the words of his characters, and are not entirely consistent across his oeuvre. Plato drew on his predecessors but added some
thoughts of his own.29 He likened the soul to a pair of winged horses hitched to a chariot. Some souls lost their wings and became embodied in creatures on Earth. These wingless souls were freed
From the body at death to be judged by
the gods and might be sent to the underworld to do penance for one thousand years before resuming corporeal life. Most souls required ten such cycles (ten thousand years) before they could regain their wings and return to
the gods.30 Souls on their way to
Reincarnation were allowed to choose their new bodies, either human or nonhuman animal, but did so on the basis of their temperaments and characters.31 Before resuming fleshy existence, they were made to drink
From the River of Forgetfulness (Lethe) to wipe clean their
Memories of their previous lives.32 The notion that
the gods judged souls after death and that rebirth occurred after penance had been paid made karma superfluous as an ethical theory
for the Greeks.33
The Jewish philosopher Philo of Alexandria (25 BCE-50 CE) wrote about
Reincarnation,34 but whether early Jews in general believed in it is unclear. The historian Flavius Josephus (37-100 CE) reported that the Pharisees ‘say that all souls are incorruptible, but that the souls of good men only are removed into other bodies,—but that the souls of bad men are subject to eternal punishment’.35 Some scholars have taken this to indicate
Reincarnation, but others36 insist that it refers to bodily resurrection. If the reference is to
Reincarnation, it comes with a twist: only the righteous are reincarnated, but the wicked are destined to spend eternity in Hell. Philo held that perfected souls escaped the
Reincarnation cycle, whilst the imperfect were reborn,37 opposite the situation described by Josephus.
for the Romans,
Reincarnation beliefs vied with traditional ideas of the afterlife in a subterranean inferno and it is not known how widely held they were.38 Several Latin writers, including Virgil (70-19 BCE) and Cicero (106-43 BCE), dealt with
Reincarnation, however.39 This period saw a resurgence of Pythagorean and Platonic ideas, but also some new developments.
the first of the Neoplatonists whose work has come down to us, Plotinus (c. 204–270), rejected resurrection in favor of
Reincarnation. He acknowledged that some people believe they may be reborn as animals as a result of ‘sin’, but follows Plato in teaching that one is reborn in a form consistent with one’s character.40
Reincarnation ideas were so much a part of the intellectual climate of Jesus’s time and place that it is hard to imagine that he was not acquainted with them, but his stance on the subject is uncertain. There are passages in
the New Testament that can be read as allusions to
Reincarnation on the part of Jesus’s disciples, at least, but these passages may refer to pre-
existence of the soul without prior incarnation, rather than to
Reincarnation.41 There was a good deal of controversy on this point even in antiquity.42 It was the possibility of the soul’s pre-existence rather than its
Reincarnation that got Origen (185-254) into trouble later.43
Several second-century Christian Gnostics, including Carpocrates (d. 138), Basilides (d. 140), and Valentinus (100-160) espoused
Reincarnation. The belief was clearly widespread among the general population throughout the Levant during this period, as evidenced by the energy other Christians invested in disputing it. Theophilus of Antioch (d. c. 181), Irenaeus of Lyons (d. 202), Tertullian of Carthage (160-222), and Marcus Minucius Felix (d. 260) all condemned the idea of
Reincarnation44 and
the Church soon took steps to combat it.
In 325, Roman Emperor Constantine
the great (274-337) convened
the first Council of Nicaea
for the purpose of resolving disagreements over
Christian doctrine, although the council did not confront the issue of
Reincarnation, as it is sometime presumed to have done.45 At
the Second Council of Constantinople (the Fifth Ecumenical Council of
the Church) in 553, Origen’s speculations about pre-existence were judged to be heretical, shutting down discussion on that topic, which became generalized to include
Reincarnation.46
Reincarnation beliefs did not altogether disappear from Christian lands, however. St.
Thomas Aquinas (1224/1225-1274), among others, found it necessary to inveigh against them.47
Reincarnation was a central tenet of the Cathars, whose
religion was brutally suppressed in the 1200s.48 Later, Giordano Bruno (1548-1600) was burnt at the stake for teaching
Reincarnation, among other heresies.49
Reincarnation beliefs also held on in areas dominated by the Greek and Russian Orthodoxy, continuing there
after the separation of
the Eastern Orthodox Church from Roman Catholicism in the eleventh century.50
Judaism did not take a doctrinaire stand against
Reincarnation.
Reincarnation figures in the eighth-century Karaite movement
and then in the twelvth-century Bahir. The Bahir, written in Spain and now recognized as
the first work of the Kabbalah, is popularly attributed to
the first-century Rabbi Nehunia ben HaKana.51
Reincarnation beliefs were elaborated in the twelfth-century Zohar, by fifteenth century Italian Kabbalists,52 and by the German Yitzhak (Isaac) Luria (1534-1572), whose Gate of
Reincarnations is a principal text of the Ultra-Orthodox Hasidim today.53
Early Islam may not have rejected
Reincarnation, although opposition soon developed,
and the belief is represented today only among
the esoteric Sufis and heterodox Shia sects such as the Alevi, Alawites and Druze.54 The details of the beliefs vary from one sect to another. Historically, one stream of
thought held that souls
progressed from inanimate objects, such as stones, to nonhuman animals, then to humans, from which condition it was possible to attain transcendence.55 The idea that actions in one life might influence the conditions of the afterlife or the next embodied life is found in Sufism and among the Turkish Alevi, but the idea is not universal or well-developed, as is the doctrine of karma in Eastern
religions,
and may reflect a borrowing
From them.56 Alawites hold that they were originally stars or divine lights that were cast out of heaven through disobedience and must undergo repeated
Reincarnation before returning there.57 The Alevi and Druze believe that God assigns souls to new bodies immediately upon death, then at
the end of time judges them on the basis of all their lives in toto.58 The Druze hold that Druze are always reborn as Druze.59
Reincarnation beliefs have been documented in Europe not only among Christians and Jews, and not only in the circum-Mediterranean region. When Julius Caesar (100-44 BCE) led the Roman army into
what is now France in 50 BCE, he discovered that the Gauls (a Celtic people) believed in
Reincarnation, and he opined that for this reason, they were unafraid to die.60
Reincarnation beliefs have been documented for Celts in Great Britain, up to the early
twentieth century,61 and for Nordic peoples as well.62 They figure in the Poetic Edda, a thirteenth-century Icelandic saga.63
Reincarnation in the Modern Western World
Most modern Western notions of
Reincarnation are derived from two major streams of influence—
Christian and Jewish esotericism, plus a purported Egyptian occultism and Neoplatonism, on
the one hand; and concepts imported from Hinduism and Buddhism on the other.64
An early and important movement, Hermeticism, is
thought to have had its genesis in
the first centuries of the Common Era as an amalgamation of
Christian and Jewish mysticism, Neoplatonism and Egyptian occultism.
Reincarnation beliefs are basic to Hermeticism, although rarely stressed.65 Hermetic teachings informed alchemy, Western magic and
witchcraft, and Rosicrucianism.
Reincarnation has a central place in
witchcraft and Rosicrucianism, which originated in the 1600s,66 and in
the Hermetic Order of the Golden Dawn, founded in 1888.67
Freemasonry is another secret society with
Reincarnation beliefs.68 Although it has roots in Egyptian and Western esoteric traditions, including Pythagoreanism, Freemasonry developed separately from Hermeticism and Rosicrucianism. Masonic lodges first became organized in
England under King Athelstan (reigned 924–940), but they were exclusively professional organizations for stone masons and it was not until
the seventeenth century that the ‘speculative’ aspect of the society moved to the fore with the acceptance of non-masons into the lodges.69 Thereafter, the society spread widely through Europe and was carried to America by colonists.
Along with Freemasonry, Rosicrucianism,
witchcraft and magic, as well as the Kabbalah, made their way to America, where they found many new adherents and helped to inform American culture from its earliest days.70
Reincarnation beliefs accompanied them but ironically
the British and European colonizers were largely unaware of
Native American traditions of
Reincarnation.71 In the 1820s and 1830s,
Reincarnation was taken up by
the American Transcendentalists, including Ralph Waldo Emerson and Henry David Thoreau.72 With the Transcendentalists, for
the first time, there was a synthesis of ideas about
Reincarnation that included then-newly-translated texts of Eastern
religions, and an emphasis on spiritual development and karma, especially in the
works of Emerson.73 Asian ideas, first Hindu and later Buddhist, claimed increasing attention
From the 1840s onward.74
Indic ideas of
Reincarnation, including karma
and the concept of the Akashic Records as an etheric medium on which information has been recorded since the beginning of time, play an even larger role in the teachings of
the Theosophical Society, which was founded in upstate
New York in 1875 by Helena Blavatsky. Rudolf Steiner broke with Blavatsky to form Anthroposophy in Germany in the early
twentieth century, but retained certain essential Theosophical teachings, such as
Reincarnation, karma
and the Akashic Records. These ideas also shaped
the life readings of
Edgar Cayce75 and have had an enduring effect on
the way Reincarnation is conceived in the West. They are central to the understanding of
Reincarnation in
the New Age movement that began to dominate
the American metaphysical scene in the 1970s and has since come to global prominence.76 Paganism and Wicca – terms used today to refer to what was formerly called
witchcraft – have in general adopted
the New Age belief system regarding
Reincarnation.
Other new religious movements of the nineteenth and twentieth centuries embraced
Reincarnation without an explicit commitment to karma or other Eastern ideas. These include Spiritism, as promulgated by
Allan Kardec; the Unity Church, part of
the American New Thought movement; and, in the
twentieth century, Eckankar,
the Church of Scientology, and
the channeled teachings of Seth and Michael.
Public opinion polls have found the belief in
Reincarnation to have increased both in Europe and America in recent decades. A 1968 survey of religious beliefs in Europe found that although the percentage varied by country, overall some 18% of respondents said they believed in
Reincarnation. A similar survey in 1986 found 21% of respondents reported believing in
Reincarnation.77 In
the United Kingdom, 29% of respondents to a European Values Survey conducted between 1990 and 1993 said they believed in
Reincarnation. National surveys conducted in continental Europe, mostly from 1999 to 2002, found an average incidence of 22%
for the countries of Western Europe and 27%
for the countries of Eastern Europe, with as many as 41% of Icelanders saying that they believed in
Reincarnation.78 A 2013 Harris Poll found a similar upward trend in
Reincarnation belief among Americans, from 21% in 2005 to 24% in 2013. Younger age groups tended to have a greater level of belief, with only 11% of those over 68 believing in
Reincarnation in 2013. Interestingly, the rise in
Reincarnation beliefs between 2005 and 2013 came while beliefs in God, Heaven, angels, and other traditional religious ideas declined.79
Reincarnation in Tribal Society
Reincarnation beliefs have been documented for indigenous tribal societies throughout
the world. Many American Indians believe in
Reincarnation.80 The belief is especially common in the northwestern part of the continent, in Alaska and
British Columbia, and among the Eskimos and Inuit as far as Greenland.81 It has also been reported
From the Lapps (Sämi), a Finno-Ugric-speaking people living mainly in Norway, Sweden, and Finland.82
Reincarnation beliefs are also found throughout Africa, Oceania, Australia,
and the tribal societies of India and mainland Asia—on every inhabited continent, and in the majority of culture areas in all but Europe.83 Cross-cultural studies using samples of 30,84 5085 and 6086 small-scale societies have found
Reincarnation beliefs in between a third and a half of them.
The
Reincarnation beliefs of tribal peoples are a feature of their animistic world view. Animism was first identified by Sir
Edward Burnett Tylor (1832-1917) in his book Primitive Culture, originally published in 1871. Tylor drew his portrait of animism
From the reports of travelers, missionaries and amateur ethnographers among indigenous peoples. He showed that animism had an experiential and empirical basis, in dreams in which human figures appeared,
ghosts and apparitions, and
what today are called out-of-body and
near-death experiences, mediumistic trance and shamanic journeying. Similarly, he pointed to phenomena such as dreams of expectant mothers, birthmarks on newborn babies,
and the behaviors of toddlers, as having inspired the belief in
Reincarnation.87
The specifics of animistic
Reincarnation beliefs vary from society to society, though they are characterized by the absence of karma and, except for some in the Indic sphere, a rebirth cycle that includes animal lives.88 In general, animistic peoples believe that if nonhuman animals reincarnate, it is in their own species lines.89
Reincarnation is expected in family lines90 and an individual may declare before death the relative whom he intends to have as his new mother.91
Reincarnation beliefs are linked to social practices in tribal societies.
the dead may be buried beneath the floor of
the house to facilitate the return in the family or at crossroads in order to confuse
the spirit and deter it from returning among its kin.92Attempts are made to identify
children with past-life memories deceased relatives so that they can be given the same name.93 Since names are linked to status and property, this allows people to reincarnate in such a way as to inherit positions and possessions
From their previous lives.94 The association of
Reincarnation beliefs and social practices is a characteristic feature of animism but absent in
the world religions, in which beliefs tend to be more elaborated philosophically.95
Origin of the Belief in
Reincarnation
There have been many
suggestions about where the belief in
Reincarnation originated.
The most common view among scholars is that it was first conceived in India.96 In antiquity, it was
thought to have entered Greece from Egypt, and at least one commentator has suggested that it travelled from Egypt to India.97 Some have proposed that it originated with the Proto-Indo-European ancestors of the Greeks, Indians, Celts, and Germanic peoples.98 Another
suggestion is that the belief arose in
Tibet and Mongolia, whence it found its way independently to Greece, India, and North America.99
More rarely, scholars have considered the possibility that the belief had multiple points of origin in different cultural and linguistic groups.100 Those who take this position sometimes suggest that
Reincarnation was inspired by the cyclical patterns of nature.101 Tylor’s position – that it was a conclusion drawn from pregnancy
dreams and observations of things like physical and behavioural correspondences between children and deceased persons – has received little attention and yet would appear to have much in its favour. As Tylor noted, these signs are mentioned frequently in connection with
Reincarnation beliefs in tribal societies.102 For example, the Gilyak (Nivkh) of northeastern Siberia have a legend ‘which tells that
after the death of a Gilyak who had on his face distinctive scars from wounds received in a fight with a bear, a boy was born to another Gilyak with the very scars on his face as the deceased had’.103 Signs like birthmarks are of a pan-
human nature and so could have led to the belief wherever a resemblance was distinct enough to be noticed.
If the belief in
Reincarnation had multiple points of origin, it is easier to understand
the great diversity of ways the process is conceived to operate today.104 Moreover, if the belief was grounded initially in
signs of the sort Tylor identified, it could be very old. Anthropologists suspect that Indian beliefs were borrowed from indigenous tribes.105
evidence for the Reincarnation Past-Life Readings
Of the several types of evidence that have been adduced for
Reincarnation, past-life identification by
psychic practitioners is considered by researchers to be the weakest. The information comes from third parties and even when it is accurate, its source is uncertain and so is the person to which it refers. Because
psychics use extra-sensory perception to gain information, their source could be the minds of their clients or it could be written documents or even a hypothetical etheric repository such as the Akashic Records.106
psychic Edgar Cayce said that he sometimes obtained information for his ‘life readings’
From the minds of his clients and sometimes retrieved it
From the Akashic Records.107 However, information not gleaned from a client’s mind would not necessarily refer to the client, but might belong to someone else, or could be imaginary.
There is a no way to know for sure.108
Additionally, the information relayed by
psychics may be coloured by their own convictions. Historian of
religion J.
Gordon Melton has shown how Cayce’s life readings were influenced by the
Theosophy to which he was introduced by a client. A typical reading from Cayce included a series of lives, beginning in Atlantis and Egypt, following
the Theosophical Society account of the history, and he put great emphasis on karma and other
principles of the Theosophical Society concept of
Reincarnation.109 Cayce’s life readings are very popular and have been emulated by other
psychics, but few of them include verifiable information, and of those few, only a small fraction have been confirmed upon investigation.110
Past Life Regression (PLR)
Regressions to previous lives under hypnosis (
Past Life Regressions) have become immensely popular for purposes of therapy, where psychological rather than factual truth is what matters,111 but Stevenson found them of little value for research. He attempted to regress thirteen
children with past-life memories to see if he could elicit additional verifiable details but did not succeed with any of them.112 More importantly, there are many problems associated with using hypnosis to learn about past lives.
Hypnosis was once
thought to enhance memory, but this is now known not to be true, which is why testimony based on hypnosis is no longer allowed in courts of law. Hypnosis encourages memory distortions such as confabulation and paramnesia, in which fantasy and objective experience are confused, and cryptomnesia (source amnesia), in which a person imagines himself in the midst of events he has read or heard about, but has consciously forgotten. Moreover, hypnosis is a very suggestible state; even the instruction to go
back to a previous life is enough to make a person imagine one. Nor does the instruction merely to return to
the source of a trauma guarantee that a
Past Life will be recalled as it occurred.113
Occasionally, veridical (factually correct) information that is not cryptomnesia-based emerges in
Past Life Regressions, but the identity of the previous person given is much more rarely confirmed. An example of veridical memories in a regression in which the previous person could not be identified is the famous case of
Bridey Murphy, which is sometimes mistakenly said to have been completely debunked.114 This partial accuracy may be due to the subconscious mind blocking memories from coming to conscious awareness fully because it is trying to shield the person from learning his past-life identity.115 In one celebrated regression case, Indianapolis police detective
Robert Snow was able to identity his previous self by locating a canvas he saw himself painting under hypnosis, but the names he gave for both his past-life self and his past-life wife turned out incorrect.116
Déjà Vu and Child Prodigies
Déjà Vu – the sense that one has been in a place before – often is
no more than a memory distortion.117 However, when experiencers are able to lead their way around places
they have never been, as happens on occasion, it is hard to ascribe them to fantasy. Child prodigies are children under
the age.html>exo magazin</a>'>the age of ten who have skills – generally mathematical, artistic, or sports skills – at the level of an expert adult performer. Because the skills manifest in children so young, they naturally lead to the suspicion that they were acquired in an earlier life.
Déjà Vu and child prodigies are classic lines of
evidence for the Reincarnation, but
The most that modern researchers are willing to say about them is that they are consistent with
Reincarnation. In and of themselves, neither supplies any significant support for it.118
Announcing Dreams and Related Experiences, Birthmarks and Behaviours
Many tribal peoples rely on pregnancy
dreams and a newborn child’s birthmarks and behaviours to determine its previous identity.119 Although these signs may be quite striking, they can easily be over-interpreted, and by themselves do not claim much attention from researchers. Involuntary
Memories of Previous Lives
Involuntary
Memories of previous lives, which arise spontaneously in the waking state or dreams, are of much greater research interest. Involuntary
past-life memories closely resemble involuntary
Memories of the present life. Past- and present-life memories may be triggered by the same sorts of associations
and they are susceptible to the same sorts of errors and distortions. They may be analyzed with the same concepts and terminology.120
past-life memory and research is concerned chiefly with involuntary autobiographical memories. These memories may be reported by adults as well as children, but they tend to come most naturally to young children. Children’s
past-life memories more often include verifiable information than do the products of hypnosis or the readings of
psychics and, upon investigation, are much more likely to be confirmed. This is in part because the recalled lives typically lie in close temporal and spatial proximity to the present life. The children clamor to be taken
back to the places they remember having lived, and when their parents oblige, they experience
Déjà Vu. They show their way around, recognize people and behave toward them as the persons they recall having been behaved when alive.121
When the previous person is identified, behavioural and
physical signs in reincarnation cases the child has displayed may be recognized as corresponding to that person. The child’s mother may have had
Announcing Dreams and Related Experiences during her pregnancy, or she may have experienced cravings for foods of which the previous person was fond.122 These
past-life memory and cases thus include the sorts of signs that have long been recognized as suggestive of
Reincarnation, but in an integrated, demonstrably veridical manner that make them harder to explain except as genuine
expressions of
Reincarnation. Research on
Reincarnation Ian Stevenson and his Successors
Ian Stevenson completed his MD degree at McGill University in Montreal in 1943 and worked in different areas of medicine before entering psychiatric training in the 1950s. He was hired as Chairman of the Department of Psychiatry at the
University of Virginia in 1957. Dissatisfied with medicine’s understanding of human personality
and the roots of individual difference, he became interested in
parapsychology, although he was out of step with the
experimental parapsychology then in vogue in America. He was more in sympathy with an older style of research (
psychical research) that focused on spontaneous experiences
and the evidence for the Survival of
consciousness after death.123
In his reading during this period, Stevenson came across numerous accounts of
past-life memory and. Before this time,
psychical research had concentrated on
mediumship and apparitions, with little attention to
past-life memory and. When the
American Society for Psychical Research announced a contest
for the best paper on the topic of
Postmortem Survival, he brought his cases together and analyzed them in a contribution that won the contest. In that paper, ‘The
evidence for the Survival from claimed
Memories of former incarnations,’ published in 1960, Stevenson reported having found 44 cases in which the
past-life memories were associated with a specific previous person. In 28 of
the case ofs, the subjects had made at least six correct statements about the previous life. 124
In 1961, Stevenson received a grant
From the Parapsychology Foundation to study new cases in India and Ceylon (now Sri Lanka). As a pioneer in this research, he had to develop an appropriate methodology, for which he drew on the practices of
psychical researchers in studying apparitions and other apparently paranormal spontaneous events. He concentrated on
the case of subject and first-hand witnesses to what the subject had said or done, and if the previous person had been identified, did the same on the previous person’s side. If the previous person had not yet been identified, he sought to do so himself. Stevenson collected supporting written documents such as death certificates and autopsy reports whenever possible. His was a case study approach, but his techniques elevated it above the
collection of mere anecdotes. He realized the significance of what he was doing and made every effort to follow all leads and document
the case ofs as well as he could.125
Over the next few years Stevenson studied additional cases of
past-life memory and in Lebanon, Brazil and Alaska. By 1966, he was acquainted with over 200 cases, from which he selected twenty for his now-classic Twenty Cases Suggestive of
Reincarnation. This was only the beginning of his research programme, however. A second edition of
the book with follow-up information on eighteen of the twenty child subjects was issued by the University Press of Virginia in 1974.126 Stevenson went on to publish nine other books about
Reincarnation, one in two volumes, along with numerous journal papers.127 Altogether, he reported over 300 cases, many at the length of thirty pages or more. Over the years, he was joined by colleagues, most notably clinical psychologist
Satwant Pasricha, research psychologists
Erlendur Haraldsson and
Jürgen Keil, anthropologist
Antonia Mills, and child psychiatrist
Jim B Tucker, all of whom investigated and reported their own cases.
the case of collection at Stevenson’s research division, now named the
Division of Perceptual Studies, has continued to grow, even as some less-developed cases have been purged. As of 2013, it included about 2500 cases, of which 68% or 1700 had identified previous persons.128 Stevenson and his colleagues call these 'solved' cases. Universal, Near-Universal and Culture-Linked Patterns
From the start, Stevenson realized that he was learning about far more cases than he could study competently and write about in detail, but he set about collecting basic information on as many as possible so that he could search for patterns across large groups of cases. Some of
the patterns he identified may be regarded as universal or near-universal, whereas others are more closely culture-linked. Of the former group, some relate to
the case of subject, whereas others concern the previous person.129
One of the strongest universal patterns is
the young age at which children speak about previous lives. The majority of children in every culture begin between
the ages of two and five years, although
the first reference to the previous life may be made as early as eighteen months. Most children stop speaking about their memories after a few years,
and they seem to have faded from conscious awareness.130 The fading of the memories, which generally occurs between ages five and eight, was once assumed to be a near-universal feature of
the case ofs. However, in follow-up
studies in Sri Lanka131 and Lebanon132, Haraldsson found that as many as a third of children retained memories past that age, at least into young adulthood, when they were
interviewed.
Most children remember having died close to where they were born. Long-distance cases (with distances greater than fifty kilometers, or 31 miles,
From the place of death to the place of birth) occur in larger countries such as India, Turkey and
the United States, but cases that cross international boundaries are unusual, and solved international cases are rare.133 Most children who recall previous lives do so in the waking state, with no apparent alteration of
consciousness. Sometimes memories come in dreams or nightmares, but there are usually waking memories as well. With older subjects,
dreams and other
altered states of.html>altered states</a>'>altered states of consciousness become more important in connection to
past-life memories.134
Of universal and near-universal patterns related to the previous person of a case, one of
The most important is the manner in which that person died. Violent deaths—by accident, murder, suicide, during war, and so on—figured in 51% of solved cases and were claimed in 61% of unsolved cases according to a 1983 study.135 With natural deaths, age at death is important:
the younger a person is when he dies a natural death, the more likely his life is to be recalled later.136 This does not necessarily mean that those who die young are more likely to reincarnate quickly, however. Premature deaths – by violence or illness – are lives cut short, and might produce the
sense of things left undone, an effect Stevenson termed ‘unfinished’ or ‘continuing business.’ He noted some sort of continuing business in
the great majority of his cases.137
Several other case features, although not exactly culture-bound, have been found to be closely culture-linked. These features include how often cases occur and are solved; the rate of sex change between lives; the relationship between the subject
and the previous person
and the length of the period between lives. The latter three variables are related to beliefs about the
Reincarnation process in the cultures in question. One of the strongest is the relation between beliefs in the possibility of changing sex and cases in which
There is a reported change of sex. This topic is covered at greater length in
Patterns in Reincarnation Cases. Unlearned Languages and Other Skills
Children who recall previous lives not only talk about what they remember. Some express their memories in their play138 or display behaviours characteristic of the persons they claim to have been before. In
The most dramatic cases, there are constellations of behaviour that may be described as behavioural syndromes (see
Behavioural Memories in Reincarnation Cases). At the extreme, children exhibit skills
they have not acquired in the present lives. Corliss Chotkin, Jr, a Tlingit Indian boy, had a knack with boat engines,139 and Paulo Lorenz, a Brazilian boy, was adept at using his deceased sister’s sewing machine.140 To date, there have been reports of only two
children with past-life memories who may be described as prodigies, both in sports: Hunter (pseudonym) in golf,141 and Christian Haupt in American baseball.142
Children’s unlearned skills may include language skills, or xenoglossy. Researchers recognize three types of xenoglossy: responsive, recitative, and passive. Responsive xenoglossy is the
ability to comprehend and converse in an unlearned language; recitative xenoglossy is the rote use of unlearned words; and passive xenoglossy is the unconscious influence of an unlearned language on speech production. Responsive xenoglossy has been claimed for regressions under hypnosis as well as involuntary
Memories of previous lives, but it manifests more clearly in spontaneous cases. For
discussion of the three types of xenoglossy, with examples, see
Xenoglossy in Reincarnation Cases. Physical
Signs of Reincarnation
Perhaps surprisingly, there are many ways in which
Reincarnation may be expressed physically. One is through birthmarks. Many
birthmarks in reincarnation.html>birthmarks in</a>'>birthmarks in reincarnation cases reflect fatal wounds,143 but they may also commemorate the scars of healed wounds, as in the Gilyak example cited earlier, and many other things, among them rope indentations, tattoos, styes, and ulcers.144 There are several instances of birthmarks on the lobes or helixes of the ears in the locations of earring holes.145 Apparently
anything of significance to the previous person can be imprinted on
the New body in the form of a birthmark.146
Birthmarks are not the only physical features involved in
Reincarnation. Many cases have birth defects that correspond to injuries to the previous person’s body. These defects may be internal as well as external. An American boy who recalled being a policeman who died after being shot in the chest was born with severe heart disease.147 Other
physical signs in reincarnation cases relate to what may be regarded as the previous person’s core identity. Girls who remember being boys or men may be of relatively large stature
and their menarche may be delayed.148 Asian children who claim to have been
British or American are often physically larger than other children in their families, have eyes of
the European shape, and in their complexion are virtual if not actual albinos.149 Equally striking are physical differences between monozygotic twins. Gillian and Jennifer Pollock closely resembled each other when young, but only
Jennifer had birthmarks. One matched a scar that had marked the sister whose life she recalled, the result of an accident when she was three (two years before her death) and another was a mole on her waist where she had had a mole.150
Birthmarks and birth defects may be planned and deliberately induced. A Tlingit man said before his death that he would be recognized by certain marks on his next body
and these appeared on Corliss Chotkin, Jr, who recalled events from his life.151 Throughout eastern Asia, from India to Japan, cadavers may be marked with the intent of stimulating birthmarks on the body of the next life. The birthmarks that correspond to these marks are called
Experimental Birthmarks and Birth Defects. In West Africa, a family that has lost several children in a row sometimes mutilate the body of
the last to die in order to prevent it from dying young again and corresponding defects turn up on the body of the next child born into the family, which often lives into adulthood. More information on these practices is contained in
Experimental Birthmarks and Birth Defects. The Intermission between Lives
About 20% of children who recall previous lives talk about events they say occurred between lives, the period researchers call the intermission. Intermission memories have a similar structure cross-culturally, but there are both similarities and differences in content.
The intermission may be broken down into five stages,
the first three of which are similar to the stages of
the near-death.html>the near-death</a>'>the near-death experience.152
the first stage is a
transitional stage following death, generally lasting until the body is buried, cremated, or disposed of in some fashion.
the Second stage is more stable and often passes in a fixed location. The third stage involves choosing parents for
the new life.
The fourth stage covers the period of gestation in the womb,
and the fifth, birth and its immediate aftermath.153
Although most of
what is said about the intermission cannot be confirmed, there may be veridical perceptions of the material world at every stage. Case subjects everywhere talk about seeing and interacting with other spirit entities, who are identified in cultural terms, for instance, as angels in Western countries but as devas or other religious figures in Asian countries.
The most striking difference, however, is in where the intermission transpires. Whereas Westerners imagine it taking place in a Heaven above, Asians describe it as passing in realistic terrestrial setting.154 In tribal societies, the afterlife tends to pass in a place across a barrier, such as a river, on the terrestrial plane, or beneath the surface of the earth.155 The Psychology of
past-life memory and
Researchers have examined the psychology of
children with past-life memories in comparison with their peers without
past-life memories and looked at how the memories change as
the case of subjects age. Factors on the sides of both the previous person and
the case of subject come into play in
past-life memory and.
Psychological Studies of Children Claiming Past-Life Memories using standard psychological testing instruments have found that
children with past-life memories are
no more suggestible than their peers and although
they have some dissociative tendencies (they tend to have rapid changes in personality and daydream more), these are not pathological.
children with past-life memories have a higher level of cognitive functioning and do better than their peers in school; as a group, they are gifted children.
These results have emerged from
studies in the United States156 as well as in Sri Lanka157 and Lebanon.158 However, children in Sri Lanka and among the Druze in Lebanon are reported by their families to have more behavioural problems than their peers. They are more nervous and stubborn, argue more, and tend to be more perfectionistic.
Erlendur Haraldsson, who conducted these studies, observes that many of these traits are symptoms of post-traumatic stress disorder, consistent with the fact of a large number of violent-death cases in these cultures. In Lebanon, 80% of the children recalled lives that ended suddenly and violently (mostly accidents, but also war-related deaths and murder).159 The same psychological problems were not observed in
the United States, where there would have been a much lower incidence of deaths from war and murder.160 There may, however, be phobias associated with violent deaths in all societies.161
As they grow older,
children with past-life memories become better adjusted. Teachers do not report the same social difficulties parents do. Although these issues need to be clarified in future research, it appears that
the problems may recede as the children grow older, leaving longer-term benefits.162
Subjects begin speaking about previous lives at different ages, most often at two to three years, but developmental factors are involved in their
expression.
past-life memories at all ages may be triggered by things the subject sees or hears, but these cues are more evident and appear to play a bigger role with older subjects.163 The older subjects are when they start speaking of the
Past Life, the less well developed the memories tend to be,
and the more likely they are to arise in dreams or other
altered states of.html>altered states</a>'>altered states of consciousness.164
Factors affecting
past-life memory and besides the manner of death of the previous person include the
sense of unfinished business, such as women who die leaving young children in need of care, businessmen who die with unpaid or uncollected debts, and persons who die without having told others where valuables are hidden.165 The latter category, called buried treasure by researchers, is especially interesting, because these valuables are sometimes still hidden when children show where they may be found.166 Other factors on the previous persons’ side are mental ones. Natural deaths in old age are often associated with
meditation.167 Birthmarks are less likely to appear on a case subject when the previous person was inebriated at the time he died.168
Criticisms of Reincarnation Research Subjective Illusion of Significance / Patternicity
Sceptical philosopher Leonard
Angel maintains that Stevenson and other researchers ‘have not even attempted to show that
There is anything that needs to be explained’ in the
Reincarnation Cases with Sex Change they have studied.169 ‘One should try to determine whether the sorts of correspondences found between a living person’s verbal memory claims
and the facts about a purportedly reincarnated deceased person defy chance expectations. If they do,
There is a something that needs to be explained. But if they don’t, then
There is a nothing to be explained’.170 Angel would like to see ‘controlled
experimental work’ designed to rule out what he calls the ‘subjective illusion of significance’.
Angel illustrates the subjective illusion of significance by noting that he found no fewer than 21 facts about Stevenson’s life mentioned in his obituary in the
New York Times.171 that are true for him as well as for Stevenson: Both were born in Montreal, both attended McGill as undergraduates, both were married twice, and so forth. The ‘controlled
experimental work’ Angel has in mind would contrast results of this sort of comparison with the results of comparisons of a subject’s statements
and the deceased person identified as his predecessor. One would have shown that there was something to be explained only if blind judges rated the correspondences of the former group as ‘at least as good as’ the correspondences of the latter group and if the judges tended ‘to ask for special explanations of the correspondences’ in the latter group more often than in the former group.172
Angel’s subjective illusion of significance is akin to
Michael Shermer’s patternicity—‘the tendency to find meaningful
Patterns in Reincarnation Cases both meaningful and random noise.’173 This is a real psychological phenomenon, and Angel is right to demand that it be ruled out. However, he does not appear to appreciate that a case subject’s statements must be considered as a totality, along with any errors, and not in isolation from each other.
Antonia Mills attempted to assign probabilities to several statements made by an Indian boy, Ajendra Singh Chauhan, but gave up the task when she realized that she needed to estimate not only the prob
ability of individual statements, but all of them in combination.174
Additionally,
a child’s behaviours and physical features must be taken into account. The entire constellation of evidence must show a good fit for a case to be considered solved. In a
review of Reincarnation and Biology,
Angel spends a lot of time discussing problems he has identified with Stevenson’s many tables, but he does not pause to consider any of the 225 cases in
the book in their entirety. Rather, he accuses Stevenson of ‘backwards reasoning’ in all of his cases, because he admits to having reasoned backwards from
birthmarks in reincarnation.html>birthmarks in</a>'>birthmarks in reincarnation cases a few instances.175.Shermer’s observation that one is sure to find a correspondence somewhere if one examines a large enough sample176 misses the mark entirely: In the research of Stevenson and his colleagues, the sample has already been narrowed to one person on the basis of statements and behaviours before correspondences between wounds and birthmarks are assessed. Shermer states that ‘one does not need to read deep into the literature to see [the process of identifying the previous person] as a classic case of patternicity’,177 but therein lies
the problem for critics: One cannot properly evaluate the
Reincarnation case data unless one reads past a superficial level and takes all the
facts into consideration.
the patternicity appears to Shermer precisely because he has not read deeply. In general, sceptical
charges against Stevenson fail not because
they have no foundation, but because they are exaggerated and over-generalized and do not take into account
the full range of his research methods and findings.178 Researcher Ineptitude
the first sustained critique of Stevenson’s methods was made in a private assessment prepared for him by a research assistant, Champe Ransom, in the early 1970s. An abbreviated version of the Ransom Report, as it has come to be called in skeptical circles,179 has now been published,180 and we can see what it says.
the first thing to be noted is that Ransom’s comments are confined to a reading of
the first edition of Twenty Cases Suggestive of
Reincarnation,181 so they are more properly a critique of Stevenson’s write-up than of his field technique.182 For instance,‘often
the case of reports are lacking in the details of when the statements (of a subject or witness) were made and in what context and to whom’.183 Other points turn on hypotheticals, e.g., ‘Leading questions may have been used’.184 Ransom raises some serious concerns, including subtle distortions of memory over time, the need to work through interpreters and problems attendant with spending only brief periods with witnesses. However, these issues would carry more weight if they were ones Stevenson had not previously considered, yet he acknowledged and addressed these and many other potential pitfalls in
the opening chapter of Twenty Cases, well before Ransom brought them to his attention.185
The force of Ransom’s charges is reduced also by their generality.186 It would have been more helpful had he cited places in
the book where the deficiencies were evident. In this, Rogo does a better job than Ransom. Drawing on four additional volumes of case reports Stevenson had published by 1983, Rogo centers his attention on four cases in which he has detected problems.187
the first of these is
the case of Mounzer Haïdar.188 In investigating this case, Stevenson first sketched the location of a birthmark on the right side of the subject’s abdomen. When he subsequently
interviewed the previous person’s mother, he asked her where he had been shot, and she pointed to the right side of her abdomen. Stevenson then showed her his sketch,
and the woman said that the wound was in the place marked. This indicates to Rogo that Stevenson sometimes leads his witnesses, because he did not ask the woman to sketch the place the bullet had entered her son’s body before showing her his sketch.189
the Second case criticized by Rogo is
the case of Mallika Aroumougam from Twenty Cases. Rogo charges that this case indicates that Stevenson ‘sometimes deletes important information when writing his reports’ because Stevenson does not mention that the subject’s father and grandfather publicly refuted a
Reincarnation interpretation of
the case of, or that he used one informant (the previous person’s brother-in-law) as an interpreter to
interview another informant (the subject’s father) without stating clearly that he had done so.190 Stevenson admitted that the investigation and reporting could have been better handled, but pointed out that neither the father nor the grandfather were witness to any of Mallika’s statements or behaviours, so their opinions were irrelevant in judging the facts of
the case of.191
Rogo’s other complaints, referring to
the case ofs of
Imad Elawar and Uttara Huddar (Sharada) are similarly insignificant and Rogo admits that his criticisms are ‘very trivial’.192 Another of Stevenson’s early critics, Ian Wilson raises
the question of whether Stevenson could have been fooled by his subjects and informants. He notes that Stevenson is sensitive to this possibility, but considers that he has been too quick to dismiss dissident witnesses. Dissident witnesses appear in very few of Stevenson’s cases, however, and Wilson is forced to conclude that there are ‘considerable numbers of his cases where such
an interpretation cannot be justified’.193
More recently, Angel has severely criticized Stevenson for his handling of the
Imad Elawar case.194 This case
was unsolved when Stevenson reached it but Imad’s parents, in an effort to make
sense of what he was saying, had strung his statements together in a way that turned out to be mistaken. What should be a strength of
the case of – the written record made before verification – is problematic for Angel, who believes that Stevenson selected which information to credit and which not. Nonetheless, in a careful re-evaluation of Imad’s early statements, Julio Barros shows that the things Imad said before Stevenson began his investigation are sufficient to identify the previous person and supports Stevenson’s interpretation of
the case of over Angel’s.195 Cultural Conditioning
According to American sceptic Keith Augustine, ‘The fact that the vast majority of Stevenson's cases come from countries where
a religious belief in
Reincarnation is strong, and rarely elsewhere, seems to indicate that cultural conditioning (rather than
Reincarnation) generates claims of spontaneous
past-life memories’.196 This common conclusion reveals how superficial an acquaintance most critics have with
the case of data. There are fewer strong
Reincarnation Cases with Sex Change reported from Western than Asian countries, but it would be wrong to call Western cases rare. Muller,197 Stevenson,198 and Tucker,199 have reported solved Western cases. Furthermore, in the West, cases do not occur only among sub-cultures with a belief in
Reincarnation, as is sometimes alleged.200
A more sophisticated version of the cultural conditioning argument holds that because certain features of
the case ofs, such as sex-change, are correlated with beliefs in a given culture,
the case ofs must be a product of cultural demands.201 However, a closer inspection of the data finds this idea wanting also. The Druze believe that one is reborn immediately upon death, into the body of
a child born at that moment, but although the median intermission length in solved Druze cases is shorter than most other cultures – six to eight months long – it is not immediate. No cases of immediate
Reincarnation have been reported among the Druze. The Druze response to this awkward situation is to assert that there must have been brief lives that were not recalled.202 The Druze harmonize their beliefs to their cases, not their cases to their beliefs.203
In
a survey in northern India,
Satwant Pasricha and
David Barker discovered that information about cases rarely travelled far
and therefore could not serve as a model for other cases. Many cases had unique characteristics that could not be explained on the diffusion hypothesis, in any event.204 In a separate study, Pasricha found that Indians unfamiliar with cases held expectations about case characteristics that differed from what those of actual cases.205
Stevenson proposed a different way of understanding why case features sometimes reflect cultural ideals. If the mind survives death, it would be natural
for the beliefs and expectations held in life to be carried into death. A person who died believing he could not change sex in his next life might avoid doing so.206 The same principle could explain certain other patterns, such as the tendency for cases to occur in family lines much more often in tribal cultures than elsewhere.207 Social Construction
Social construction has to do with
the way witnesses interpret case features in line with their beliefs.
There is a no doubt that this happens sometimes, as Stevenson showed in a series of cases demonstrating delusion and self-delusion.
Antonia Mills has supplied another example. A thirty-month-old India boy, Sakte Lal, mispronounced some crucial names when he first spoke them. He said he had been named Avari rather than Itwari, that Avari had been murdered by Vishnu rather than Kishnu, and that he was from Amalpur rather than Jamalpur. His mispronunciations might have been baby talk, but a less charitable view would be that
the social construction of his case began with a re-interpretation of the names to make them fit a locally well-known murder.208
Social construction can figure at later stages of a case as well, especially at the point at which
a child’s past-life identity is verified in a meeting with the previous person’s family. Mills demonstrates this in an analysis of a videotaped series of recognition tests with Satke Lal. Although
The Boy Who made a few spontaneous recognitions on tape, more often he was either mistaken or led to the correct answer by onlookers. Despite the obvious coaching, he was judged to have passed the tests, and his past-life identity was considered confirmed. Mills comments on the emotional involvement of all concerned and says that Sakte Lal was consistently addressed as if he were the
Reincarnation of the putative previous person, reinforcing the identification.209
Sceptics have often used
the case of Rakesh Gaur as an example of social construction processes, but the evidence is less clear-cut here.
Satwant Pasricha and
David Barker investigated this case together, but came to different conclusions about it. Barker
thought that the identification of the previous person was made by chance, and once made, the
Memories of informants changed to support this identification. Barker, however, assumes that Rakesh did not use the previous person’s name, an issue on which there was some dispute. Had Rakash not used the name when he first met a visitor
From the previous person’s village,
There is a no explanation for why the visitor went directly to the family upon returning the village.210 Even if Rakesh did not use the name, however, Pasricha points out that there are three things that all informants agreed he said before he made contact with the previous family (that he was from a certain town, that had been a carpenter, and that he had been electrocuted),
and these were sufficient to identify the previous person even without a name.211
Ian Wilson has suggested that children who speak about having lived in better socioeconomic circumstances in their present lives might be imagining better lives
for themselves or ‘poor families may have tried to pass off their offspring as
Reincarnations of dead offspring of the rich’212 but this makes little sense in cultural terms. Most cases with great disparities between lives are in India and Sri Lanka, where according to Hindu and Buddhist
Reincarnation beliefs, a previous life in better circumstances would imply a karmic demotion into the present life. It seems unlikely that children would reap much benefit from such a claim, much less that their parents would encourage it.213 Cryptomnesia and Paramnesia
American psychologist
David Lester counts cryptomnesia as a possible explanation for
past-life memory and,214 but elsewhere acknowledges that ‘when
the two families are widely separated and not known to each other, this seems unlikely’.215 Another reason cryptomnesia seems unlikely with spontaneous
Reincarnation Cases with Sex Change is that the majority of subjects are young children, who have normally been kept close to home and have not had the exposure to ‘normal’ sources of information about the people they claim to have been.216
Nonetheless, Stevenson regularly considered cryptomnesia as a possibility and looked for links, not at first obvious, between the present and previous families. Sometimes he discovered that there had been contacts, even when
the two families denied knowing each other, and certainly were not well acquainted. But could these casual contacts—perhaps an overheard conversation—have furnished enough information for
a child to develop detailed and accurate
Memories of a deceased person’s life? Stevenson doubted that they could have. Also, he noted, some children demonstrated knowledge of intimate family affairs, or even knew where ‘buried treasure’ had been hidden. Moreover, as always, it was necessary to explain not only
a child’s statements about the previous life, but also any behavioural or
physical signs in reincarnation cases matching the previous person.217 In
the end of, it did not seem to Stevenson that cryptomnesia was a factor in any of his
Reincarnation Cases with Sex Change, although it clearly played a role in hypnotic regressions and other areas of
parapsychology.218
It was not so with other memory disturbances, such as paramnesia, a term often used loosely to indicate any distortion and inaccuracy
in memory. Stevenson considered paramnesia to be of great potential importance. He wrote: ‘If I were going to coach a critic of these cases, I should advise him to concentrate on whatever evidence he can find of the unreli
ability of the informants’ memories.’219 Many critics have in fact done this, but with references to the allegations of Ransom, Rogo, or other critics such as the Indian philosopher CTK Chari,220 rather than to Stevenson.221
Stevenson showed that memory distortions may occur both with
the case of subjects and with the adult witnesses to what
a child has said.
Imad Elawar seems to have partially merged the memory of the truck accident which led to the death of his previous person’s cousin and friend with that of a bus accident in which the previous person himself was involved.222
Swarnlata Mishra at first conflated two past lives she recalled
and they only gradually became distinct in her mind.223
Rakesh Gaur, also, confused
Memories of two houses in which the previous person lived and made other mistakes.224
Adult witnesses may have faulty memories as well, which is one reason that Stevenson
interviewed as many first-hand witnesses to a case he could find and went
back to them repeatedly over periods of years in order to check for consistency. He reported and evaluated all inconsistencies carefully. Although he acknowledged the possibility of social construction in some cases, he judged this an inadequate explanation for his stronger cases. He was confident that faulty memory and social construction could be ruled out with those cases in which child’s statements were recorded in writing before they were verified.
A study comparing cases with and without such written records found that more statements were recorded, yet the percentage of correct statements was equally high, in cases with prior written records as in cases without them.225 In another study, Stevenson and Keil compared cases investigated by Stevenson with the same cases reinvestigated
twenty years later by Keil, and found there had been very little change in witness’s memories.226 Philosophical Objections to
Reincarnation
The early Christian theologian Tertullian was
the first person to raise one of
The most common philosophical objections to
Reincarnation, that of reconciling it with population growth. It is manifest, Tertullian said, that
the dead are formed from
the living, but it does not follow therefrom that
the living are formed from
the dead; if they were, there should be a constant number of people on earth, but then why was the population increasing?227 Tertullian’s assumption that there are a fixed number of souls in circulation may be unwarranted. New human souls might enter the system in several different ways, including being promoted up to human form from nonhuman animals.228 Even if there were a fixed number of souls, however, population growth would not necessarily be a problem unless the time between intermissions was also fixed, and it is clear
From the case data that it is not.229
David Bishai has shown that merely tightening up the time between lives is sufficient to allow for population growth230 and it is interesting to note that the intermission is much shorter in Asian societies with great population density than in Western societies.231
Tertullian also asked, Why do people die at different stages of life, yet always return as infants? Would not those who died in old age pick up where they left off in their next lives?232 Paul Edwards labels this question ‘Tertullian’s Objection.’233 Robert Almeder points out that it is not really an objection, unless it is an objection to a particular idea of what
Reincarnation entails.234
There is a no logical reason that reincarnated persons in new bodies should not have to start anew in those bodies, unless one assumes that
Reincarnation means the carrying over of one’s entire psychology into one’s new life. In any event, case studies provide numerous
examples of children behaving as if they were the adults they recalled having been. Stevenson referred to this as exhibiting an ‘adult attitude’.235 Examples are
Bongkuch Promsin and
Suleyman Andary. Not all child subjects show adult attitudes to the same extent, but it is common
for them to be judged more mature than their siblings in their overall bearing.236 Thus,
the answer to Tertullian’s question is that its premise is wrong: some children do apparently pick up where they left off.
Tertullian set up a straw-man version of
Reincarnation, to which he addressed his questions. The same is true of Paul Edwards. As Almeder observes, Edwards attacks a conception of
Reincarnation that does not match any particular belief system, but appears to be constructed solely
for the purpose of ridicule. Edwards assumes that karma is an intrinsic part of
Reincarnation and that some sort of subtle body is required to convey the ‘soul’ from one life to another. He finds logical problems with both and thinks that he has thereby disposed of the possibility of
Reincarnation. However, neither karma nor subtle bodies are required by
Reincarnation, as evidenced by the many belief systems that make do with neither. A minimalist concept of
Reincarnation that does not involve these ideas, moreover, receives good support
From the case data.237 Explaining the
Reincarnation Evidence Parental Guidance
Psychiatrist Eugene Brody proposed ‘culturally influenced unconscious parental selection’ as an alternative way to understand Stevenson’s
Reincarnation Cases with Sex Change.238 From this perspective, children’s
past-life memories reflect a compromised relationship between mother and child that begins in early infancy. Frequent crying and ‘feeding difficulties’ signal ‘partially repressed impulses, wishes or ideas’, the
expression of unmet needs. In trying to come to terms with her perceived inadequacies at parenting, a mother turns to her culture’s belief in
Reincarnation. Her beliefs shape
the way she treats her child and are conveyed to him, so that he grows up imagining he has lived before.239
Psychological Studies of Children Claiming Past-Life Memories with children have found no indication of such mother-child tensions, nor can Brody’s scenario explain how children can say true things about people neither they nor their parents have met, or even know exist, before they are tracked down in response to the child’s memory claims.240 Moreover, parental guidance seems highly unlikely in many cases.
Antonia Mills studied 26 cases of what she called ‘half-Moslem’ cases – Hindu children who recalled lives as Muslims or Muslim children who recalled lives as Hindus.241 Stevenson and Keil studied 24 Burmese children who claimed to have been Japanese soldiers who died in Burma during
the Second World War.242 It seems doubtful that Indian parents would impose another
religion on their child or that Burmese parents would want their children to identify with despised occupiers of their country.
Satwant Pasricha examined the possibility of parental guidance in two studies, finding support for it in neither.243 Far from encouraging
the development of the case ofs, many Asian parents attempt to suppress their children’s memories, out of fear that they will lose them to the previous families.244
Parental guidance is assumed by many critics to be an important factor245 in
the case ofs but it is most likely to come into play when the purported previous person is well-known, as in two cases exposed by Stevenson and his colleagues. In one of these, a Turkish Alevi child was identified by his parents as the
Reincarnation of John F. Kennedy on the basis of a dream and a birthmark.
The Boy Who was named Kenedi and grew up hearing that he was Kennedy reborn. He came to believe it, although he never claimed to have
Memories of Kennedy’s life. In another case, an Indian child was told by his parents that he was
Mahatma Gandhi reborn. He began to speak of events in Gandhi’s life only in his teens, around the time a teacher caught him reading a book about Gandhi in his school library.246 Psi and Super-Psi
The veridicality of many children’s
past-life memories presents a problem for socio-psychological explanations such as social construction and parental guidance. Recognizing this, Stevenson considered the possibility that the children might be using extra-sensory perception (ESP) to learn about deceased persons. He could not see how ESP alone could account
for the behavioural correspondences in many cases and so considered ESP plus personation, the internalization and mobilization of ESP impressions necessary to impersonate the previous person. Even this was not enough to explain
the psychological continuity children felt with the previous persons or their use of
the first person in narrating their memories. In many cases, the information the children produced did not reside in the
mind of any single living person and so would have had to have been assembled from multiple sources. There was also
the question of motivation – why did the child zero in
psychically on this particular deceased person rather than another?247
Another problem with the ESP (or psi) explanation is that when and how children express their memories more closely resembles memory than psi. Children’s memories are often triggered by things they encounter, as occurs often with memory of the present life. Many children have an easier time recognizing people in old photographs than they do people and places that have changed substantially since the previous person’s death. Moreover, the children’s mistakes suggest memory more than they do psi: It is hard to understand why children should make more errors when deaths are violent if they were employing psi, nor would one expect to find unsolved cases, if psi were at play.248
These difficulties have not kept some parapsychologically-oriented critics from favoring a psi explanation of
the case ofs. Chari
thought that psi might become involved in paramnesia as well as less distorted memories.249 Roll, similarly, believed that he could discern
psychic conduits for information in some
Reincarnation Cases with Sex Change.250 However, in order to account
for the behavioural and physical features of
the case ofs, psi would have to be not only unusually extensive, but unusually complex. Unusually extensive or complex psi is called super-psi, because it is beyond
anything that has been reported in spontaneous cases or demonstrated in laboratory
experiments.251
Stephen Braude, especially, has been keen on arguing
for the possibility of a complex super-psi as a way of explaining
Reincarnation case phenomena. Braude believes that super-psi deployed in
altered states of.html>altered states</a>'>altered states of consciousness could explain not only how children are accessing information about deceased persons but also how they are acquiring language and other skills.252 He explains physical features in the following way:
after they see the birthmarks on a newborn, members of its family reach out through psi to find a deceased person with bodily features matching those marks, acquire information about that life, and pass it on
psychically to the child, shaping his behaviours in the process. Alternatively, a member of the previous person’s family
psychically locates
a child with the appropriate birthmarks, then
psychically transfers information about the previous person to him or her.253 These conjectures go well beyond
anything that psi is known to achieve and are purely hypothetical. Maternal Impression
Maternal impression is the idea that the
thoughts and feelings of a pregnant woman can affect
the development of the child in her womb. This possibility is dismissed by most modern embryologists, but there appears to be some evidence that a mother’s mental images may be imposed on her unborn child.254
Jürgen Keil, among others, takes maternal impression seriously as an explanation for birthmarks and birth defects in
Reincarnation Cases with Sex Change.255 Ian Wilson goes further; he considers it possible that ‘a mother’s mental traumas, of whatever origin, may be unconsciously transmitted to the unborn child, so that the child takes on
what is merely the illusion of
past-life memories by identifying itself as the victim of the traumas’.256
This explanation works best when the mother was aware of a wound or other scar on the previous person and was shocked by it. There are
numerous cases in which the subject’s mother had no knowledge of the previous person’s wounds, much less had she seen them.257 Unless the mother was acquainted with the previous person’s circumstances, she would have had to have become aware of them through psi, so this explanation tends to be combined with super-psi to explain
physical signs in reincarnation cases.258 Genetic Memory
Genetic memory is ‘a memory present at birth that exists in the absence of sensory experience, and is incorporated into the genome over long spans of time’.259 Genetic memory is sometimes proposed as an explanation for
past-life memory and, but that is not tenable for many reasons. One is that
past-life memories are typically autobiographical memories about a specific previous person, not the sort of instinctive actions that may be encoded in the genome of a species, presumably
for the Survival advantages they confer. Moreover, in many cases, there are no genetic connections between the children
and the persons whose life they remember. Also, genetic memory could not account for
Memories of deaths, which are very common, nor could it account for
Memories of persons who died without progeny.260 Caringtonian Models of
Postmortem Survival
Whately Carington was a
psychical researcher who studied
mediums and wrote theoretical works on
telepathy and Postmortem Survival. He developed a
theory of mind as an associative net
work of ideas and sensa he called ‘psychons’, linked through psychological forces. Psychon systems survived the death of the body and might connect with other psychon systems through processes of affinity, rather as in
psychometry.261
Carington used his theory to explain various sorts of
psychic and
Survival phenomena, including mind-to-mind
communication, mediumship, and apparitions, but he wrote before Stevenson had begun his research with
Reincarnation Cases with Sex Change and so did not attempt to relate it to
past-life memory and. Psychologist
Gardner Murphy was
the first to apply Carington’s psychon theory to Stevenson’s cases, based on his reading of Twenty Cases Suggestive of
Reincarnation. Murphy emphasized elements in
the case ofs that he
thought were consistent with Carington’s theory, including what he saw as a less than full persistence of personality, with little
evidence of.html>evidence of</a>'>evidence of the carryover of desires and purposes, ‘
the characteristic “unfinished business” of life’.262 In his reply, Stevenson noted that this was largely a deficiency in
the way he had presented his material. In fact, he said,
the case ofs provided plenty of
evidence of a more robust
Survival of personality, behaviours, and
emotions, for which he had been unprepared when he began his research.263
Despite Stevenson’s clarifications, other writers have adopted models of
Survival similar to Carington’s. One of these is WG Roll, whose
theory of spatial and temporal relations acting to channel information by ESP is very Caringtonian.264 Another is
D Scott Rogo, who despite his
Criticisms of Reincarnation Stevenson’s methods, in
the end of accepted his data and devised his own Caringtoni
an interpretation of them.265
The most recent effort along these lines is by
Jürgen Keil, who proposed that in ‘
the last phase of life’ bodies might ‘emit’ ‘
thought bundles’ which could ‘independently persist for periods of time
and may occasionally be absorbed by a very young child who is not as yet encapsulated within his or her own personality’ when the child came into its vicinity.266 There are many problems with Keil’s proposal, however, including the fact that many children would not have had the
opportunity to come into contact with the previous person’s ‘
thought bundle’ and not all
People Who Knew Each Other in Past Lives remember previous lives are young children.267
Reincarnation via a Subtle Body
Stevenson proposed that memories, behaviours and form were conveyed from one life to another via a sort of subtle or astral body he called a ‘psychophore’, a term which means ‘soul-bearing’. Physical impressions carried on the psychophore would help shape an embryo or fetus through a field effect when the psychophore moved into ‘topical alignment’ with it, he
thought.268 Memories, behaviours, and physical impressions were reduced in the psychophore and passed on to
the New body in a shrunken way, so that memories became fragmentary, skills became aptitudes, wounds no longer bled but might be replaced by birthmarks or other congenital abnormalities.269
Apparently Stevenson was persuaded for philosophical reasons that he had to provide a subtle body to support
consciousness between lives. ‘A disembodied existence is difficult to conceive, and for me the task has proven close to impossible, as it has for some philosophers who have considered
the problem’.270 However, other philosophers have found the subtle body concept problematical,271 and it is not clear
what happens to the psychophore when
Reincarnation occurs after conception.272 Stevenson
thought it a matter of ‘personal preference’ whether one classified cases with intermissions of less than nine months as cases of
Reincarnation or possession273 and was inconsistent about how he characterized the rare cases in which the body is joined after birth. In his volumes of case reports, he treated these last as variations of
Reincarnation,274 and once referred to them as ‘exchange incarnation’.275 At other times, he called them
examples of possession.276
Reincarnation as Possession
James Matlock has suggested an alternative conception of how
Reincarnation works.
Reincarnation is possession by its nature, in Matlock’s view. The reincarnating mind’s possession of a body in the womb might occur at any point during gestation but would not necessarily involve the replacement of another mind already associated with the body. When the incoming mind does displace another mind, and remains in control of the body thereafter, Matlock calls this
replacement reincarnation.
replacement reincarnation may occur either before or after birth. If the possession is not permanent but transient or temporary, as in mediumistic or spirit possession or the thirteen-week possession of
Lurancy Vennum, Matlock calls this possession. The difference between whether a given case is one of possession or
Reincarnation is a matter of whether the possession is temporary or long-term.277
Matlock’s concept of
Reincarnation as possession provides a straightforward way of explaining
past-life memories as well as the behavioural and physical features of
Reincarnation Cases with Sex Change. Matlock understands memory to be preserved in the subconscious part of the mind, from which, following
Reincarnation, it can present itself to conscious awareness as
past-life memory and. He explains the conveyance from one body to another of behavioural and physical features as the products of the mind acting on its new body through
psychokinesis, as occurs in
psychic healing or what parapsychologists call ‘distant mental interactions with living systems’ (DMILS). Stevenson marshalled a great deal of evidence that a mind could directly influence its body,278 which it should be able to do without the mediation of a psychophore, Matlock points out, and if
There is a no psychophore, one does not have to explain
what happens to it when the mind joins the body after conception.279
James G Matlock Psi Encyclopedia Articles on
Reincarnation General and Introductory Articles
Adult Past-Life Memories Research
Children Who Remember a Previous Life
Dreams and Past-Life Memory
Past-Life Memories Illustrated
Past Life Memories of the Holocaust Research (overview)
Patterns in Reincarnation Cases
Psychological Studies of Children Claiming Past-Life Memories Case Features
Announcing Dreams and Related Experiences
Behavioural Memories in Reincarnation Cases
Birthmarks
Experimental Birthmarks and Birth Defects
physical signs in reincarnation cases
Reincarnation and Phobias
Reincarnation Intermission Memories
Xenoglossy in Reincarnation Cases Case Types
Famous Past Life Claims
Hidden Treasure in Reincarnation Cases
International Reincarnation Cases
Past Life Memories of the Holocaust
People Who Knew Each Other in Past Lives
Reincarnation Cases with Sex Changes
replacement reincarnation
Suicide and Reincarnation
Tibetan Lamas Reincarnated in the West
Twins Reincarnation Research Cultural and Historical Overviews
American Children Who Remember Previous Lives
Brazilian Children Who Remember Previous Lives
Dutch Children Who Remember a Previous Life
European Children Who Rememeber Previous Lives
Native North
American Children Who Recall Previous Lives
Reincarnation Accounts From Before 1900 Case Studies
Bishen Chand.html>bishen chand</a>'>Bishen Chand Kapoor
Bongkuch Promsin
Dorothy Eady / Omm Sety
Dilukshi Nassanka
Duminda Ratnayake
Gnanatilleka Baddewithana
Imad Elawar
İsmail Altınkılıç and Cevriye Bayrı
Jagdish Chandra
James Leininger
Jasbir Lal.html>jasbir lal</a>'>Jasbir Lal Jat
Jenny Cockell
Jenny Cockell / Mary Sutton
Mary Sutton/
Jenny Cockell
Kumkum Verma
Ma Tin Aung.html>ma tin</a>'>Ma Tin Aung Myo
Marta Lorenz
Nazih Al-Danaf
Pollock Twins
Pretiba Gunawardana
Purnima Ekanayake
Rakesh Gaur
Shiva-Sumitra
Suleyman Andary
Sunil Dutt.html>sunil dutt</a>'>Sunil Dutt Saxena
Thusita Silva
Titu (Toran Singh)
Uttara Huddar/Sharada
Wael Kiwan Past-Life Regression (PLR)
Past Life Regression
Antonia (Case Study Analysis)
Gretchen Researchers
Erlendur Haraldsson
James G Matlock
Antonia Mills
Satwant Pasricha
Titus Rivas
Ian Stevenson
Jim B Tucker Further Reading Online Articles
Many academic studies describing
Reincarnation Cases with Sex Change or other aspects of
Reincarnation research are available online in full text without paywalls, most of them in PDF files. Go here for a PDF document listing of these items (with hyperlinks) under four headings:
Reincarnation Case Studies; Pattern Analyses and Discursive Contributions; Critical Commentary and Response; and Anthropology & Sociology /
Reincarnation Beliefs. Books
Bowman, C. (1997). Children’s Past Lives: How
Past Life Memories of the Holocaust Affect your Child.
New York: Bantam Books.
Bowman, C. (2001). Return from Heaven: Beloved Relatives Reincarnated Within your Family.
New York: HarperCollins.
Haraldsson, E., & Matlock, J.G. (2016). I Saw a
Light and Came Here: Children’s Experiences of
Reincarnation. Hove, UK: White Crow Books.
Kelly, E. W. (Ed.) (2013). Science, the Self, and
Survival after Death: Selected Writings of
Ian Stevenson. Lanham, Maryland, USA: Rowman & Littlefield.
Matlock, J.G. (2019).
Signs of Reincarnation: Exploring Beliefs, Cases,
and theory. Lanham, Maryland, USA: Rowman & Littlefield.
Pasricha, S.K. (2008). Can the Mind Survive Beyond Death? In Pursuit of Scientific Evidence (2 vols.). New Delhi: Harman Publishing House.
Pasricha, S.K. (2019). Claims of
Reincarnation: An Overview | Psi Encyclopedia Empirical Study of Cases in India. Hove, UK: White Crow Books. [Originally published 1990 by Harman Publishing House, New Delhi.]
Playfair, G. L. (2006). New Clothes for Old Souls: Worldwide
evidence for the Reincarnation. London: Druze Heritage Foundation.
Shroder, T. (1999). Old Souls:
The Scientific evidence for the Past Lives.
New York: Simon & Schuster.
Stevenson, I. (1974). Twenty Cases Suggestive of
Reincarnation (2nd ed., rev.). Charlottesville, Virginia, USA: University Press of Virginia.
Stevenson, I. (1997). Where
Reincarnation and Biology Intersect. Westport, Connecticut, USA: Praeger.
Stevenson, I. (2001). Children who Remember Previous Lives: A Question of
Reincarnation (rev. ed.). Jefferson, North Carolina: McFarland.
Stevenson, I. (2003). European Cases of the
Reincarnation Type. Jefferson, North Carolina: McFarland.
Tucker, J. B. (2005). Life before Life: A
Scientific Investigation of Children’s
Memories of a Previous Life.
New York: St. Martin’s Press.
Tucker, J. B. (2013). Return to Life: Extraordinary Cases of Children who Remember Past Lives.
New York: St. Martin’s Press. Literature
Alexakis, A. (2001). Was there
life beyond the
life beyond? Byzantine ideas on
Reincarnation and final restoration. Dumbarton Oaks Papers 55, 155-77.
Almeder, R. (1997). A critique of arguments offered against
Reincarnation.
Journal of Scientific Exploration 11, 499-526.
Angel, L. (1994). Empirical
evidence of Reincarnation? Examining Stevenson’s ‘most impressive’ case. Skeptical Inquirer 18, 481-87.
Angel, L. (2003).
Reincarnation all over again: Backwards reasoning in
Ian Stevenson’s
Reincarnation and Biology. Skeptic 9/3, 86-90.
Angel, L. (2008).
Reincarnation: Over
view of the work of Ian Stevenson (1918-2007). The Skeptic 21/1, 8-14.
Angel, L. (2015). Is there adequate empirical
evidence of Reincarnation?: An analysis of
Ian Stevenson’s work. In The Myth of an Afterlife:
the case of against
Life after Death, ed. by M. Martin & K. Augustine, 529-69. Lanham, Maryland, USA: Rowman & Littlefield. ISBN 978-0-8108-8677-3
Appleton, N. (2014). Narrating Karma and Rebirth: Buddhist and Jain Multi-Life Stories. Cambridge: Cambridge University Press. ISBN 978-1-107-03393-1
Augustine, K. (2015). Introduction. In The Myth of an Afterlife:
the case of against
Life after Death, ed. by M. Martin & K. Augustine, 1-47. Lanham, Maryland, USA: Rowman & Littlefield. ISBN 978-0-8108-8677-3
Augustine, K. (n.d.).
the case of against
immortality. The Secular Web. [Web post, accessed 6 July 2018.]
Baker, R.A. (1992). Hidden Memories: Voices and Visions from Within. Buffalo,
New York, USA: Prometheus Books. ISBN 0-87975-684-5
Barker, D.R., & Pasricha, S.K. (1979).
Reincarnation Cases with Sex Change in Fatehabad: A systematic survey in north India.
Journal of Asian and African Studies 14, 231-40.
Barros, J.C.S. (2004). Another
look at the
Imad Elawar case: A
review of Leonard Angel's critique of this "
Past Life memory case study”. [Web post, last modified 5 September 2012.]
Barušs, I., & Mossbridge, J. (2017). Transcendent Mind: Rethinking the
Science of consciousness. Washington, D.C.: American Psychological Association. ISBN 9781433822773
Becker, C.B. (1993). Breaking
the Circle: Death
and the Afterlife in Buddhism. Carbondale, Illinois, USA: Southern Illinois University Press. ISBN
Bigg, C. (1886).
The Christian Platonists of Alexandria: Eight Lectures Preached before the
University of Oxford in the Year 1886. Oxford: Clarendon Press.
Bishai, D. (2000). Can population growth rule out
Reincarnation? A model of circular migration.
Journal of Scientific Exploration 14, 411–20.
Braude, S.E. (2003). Immortal Remains: The
evidence for the Life after Death. Lanham, Maryland, USA: Rowman & Littlefield.
Brody, E. B. (1979).
review of Cases of the
Reincarnation type. Volume II: Ten cases in Sri Lanka by I. Stevenson.
Journal of.html>carlos mirabelli</a><br><a href=dace157642362d2762ade2d08e9f2c30.html>journal of</a><br><a href=cec29ba0df141485cb434ed5dea8d164.html>journal of</a><br><a href=d1e6713ab368fcfef15917f81587862c.html>journal of</a><br><a href=d139651bf936f534e0edbff708e5aac4.html>journal of</a><br><a href=d3714db49ec164e75691d084835c3e8f.html>journal of</a><br><a href=cafaf6bd428bddf06879c7a2b030ffa9.html>journal of</a><br><a href=ccfba194c4d2eda4f9f154bab740fa33.html>journal of</a><br><a href=c399d646326f7f547a31b3e67ff5cba9.html>journal of</a><br><a href=c37458883d7dc1da77e5bc42053cbba1.html>journal of</a><br><a href=c258272e7c34a21c804a48d7f0f63e5f.html>journal of</a><br><a href=c3c096e2b02e734376836e328fdefa41.html>journal of</a><br><a href=c2631f80f73eb3879cc5fa76cbb0fa79.html>journal of</a><br><a href=3115b776d96c2a1a9b353d6106fcb1d4.html>journal of</a><br><a href=4246b49b2ab217170a9d9ae293c3535a.html>journal of</a><br><a href=41d1023fc29bf75a9d06e3be2f3cb582.html>journal of</a><br><a href=4217cdf4a57fe86406a21aa94115b64e.html>journal of</a><br><a href=453c48168173653d3d96c829396c71ff.html>journal of</a><br><a href=28c624531e3f3db93ec2a2bcbd0cb4e6.html>journal of</a><br><a href=27d278716111f5dc9a4eb518b2f06979.html>journal of</a><br><a href=36ca6e0ca7dd674ed480cf00fffc91ab.html>journal of</a><br><a href=371c69f52e9c8e73343a1fe64d6281ca.html>journal of</a><br><a href=3a5cf58f05581ba393e595ebf9456779.html>journal of</a><br><a href=3d147c2135a058f8aea8cfbb12136af9.html>journal of</a><br><a href=3dd2bc53c43d286986af14ed92c86fa8.html>journal of</a><br><a href=3b152c683cbaefb0e02e3b10d4a4ed4d.html>journal of</a><br><a href=3f5a0b9471d359a44a6cb413e5451da7.html>journal of</a><br><a href=2d193c22cddadeed4e0632996bd74e1f.html>journal of</a><br><a href=30021680090811ac74eeb17baedb734f.html>journal of</a><br><a href=2df9f81abc40184666aa42a597d2f248.html>journal of</a><br><a href=2ff45236230edf473019c2c7cc76721c.html>journal of</a><br><a href=065df18db91d31a6bc152ec6c7483e75.html>journal of</a><br><a href=0a7fb111e971b51745ad34f0892dbc93.html>journal of</a><br><a href=062ad39c672b0a350bc955ae0310bcd2.html>journal of</a><br><a href=1aade7df7480dc0871b024debda58c5f.html>journal of</a><br><a href=17a5ddcdece022b54f94335df86d0a96.html>journal of</a><br><a href=14ec11e07bdfde4eb7208eed183340cf.html>journal of</a><br><a href=10dbe9c467d25d2c582685fb8fe718be.html>journal of</a><br><a href=1521cd9dc209f9057571a87b7a731674.html>journal of</a><br><a href=1463cd34d0f46a275360c3a5cc056687.html>journal of</a><br><a href=0c2503beb104496d89dc7bf09c2723e7.html>journal of</a><br><a href=7afebf00fe29aab1228b2c830865c391.html>journal of</a><br><a href=7a6bd7e28bdc3d9131765c97abffa54f.html>journal of</a><br><a href=7894cf5ed9ca9a092c2e21c8c390a782.html>journal of</a><br><a href=89c77c21834ac443a53865c4d9672652.html>journal of</a><br><a href=8bcb7108a42137490748ac2fe75cf1e0.html>journal of</a><br><a href=84b856434ced35c1fa39bc48c55dffae.html>journal of</a><br><a href=813f5be589b30d6c1ffa0c843f33eba4.html>journal of</a><br><a href=80bd29eec4f5d981f7b52122a8f5f552.html>journal of</a><br><a href=8391b0e576b07e244335a327c9a6a07d.html>journal of</a><br><a href=72dd2dd17699c0cde194b8260c4b74e6.html>journal of</a><br><a href=90dea1f488bfabc5828750c6656fa696.html>journal of</a><br><a href=8f90d7a807fd93c5e83ed168ef21e31f.html>journal of</a><br><a href=f3ab41afb14a37e7999452c1e1d24321.html>journal of</a><br><a href=f2f81cfca67a21be1da48f7c26f38bea.html>journal of</a><br><a href=f687f1bface1d5fca2f11780a4387da8.html>journal of</a><br><a href=f48dfba1854b4cdd9b4626ccc580b0db.html>journal of</a><br><a href=ed4c17c40b10c9f54257eefd33cf2de3.html>journal of</a><br><a href=f1c6593b6315f1d7ada4e9ba84041c49.html>journal of</a><br><a href=e57bbcbe8cc0d8e35cfc29274450a56f.html>journal of</a><br><a href=e537b2b11a8648ab7d94f835eb98af26.html>journal of</a><br><a href=e6783329f0eb7760c76d3a6cf4da65bd.html>journal of</a><br><a href=e16b96e4b1551c3c7c6ef41d4dadb885.html>journal of</a><br><a href=de31950684ec19bd1022a17aa4c112b0.html>journal of</a><br><a href=ec1ce89b8e6f39c1bf613455c3ecd076.html>journal of</a><br><a href=e9efde1607ee77142eae8ada8c6bb467.html>journal of</a>'>Journal of the
American Society for Psychical Research 73, 71-81.
Burkert, W. (1972). Lore and Science in Ancient Pythagoreanism. Cambridge, Massachusetts, USA: Harvard University Press.
Byrd, C. (2017).
The Boy Who Knew Too Much: An Astounding True Story of a Young Boy’s
past-life memories. Carlsbad, California, USA: Hay House.
Carington, W.W. (1945). Telepathy: An
Outline of its Facts, Theory, and Implications. London: Methuen.
Cerminara, G. (1950). Many Mansions.
New York: Sloane.
Cerminara, G. (1957).
the world Within.
New York: Sloane.
Chari, C.T.K. (1962a). Paramnesia and
Reincarnation.
Proceedings of.html>proceedings of</a><br><a href=853f68735a0dc5cac63462644695a93a.html>proceedings of</a><br><a href=890eb7aca7aa631a0493918b6a77a0eb.html>proceedings of</a><br><a href=7409294f91609a97138bc997dac33abc.html>proceedings of</a><br><a href=707e0c8fd94aa17d856dcac448fb38d2.html>proceedings of</a><br><a href=73f828b66e7d0075f774324a2dfa10c7.html>proceedings of</a><br><a href=8a1633199e96f1b8d58224783e206394.html>proceedings of</a><br><a href=8cad8de58f8b673e9b9d81034b9a619a.html>proceedings of</a><br><a href=ba8aed4cc0606fa5b196da3abe375ead.html>proceedings of</a><br><a href=bd597a102cff5036ee7e9bfb8d624c29.html>proceedings of</a><br><a href=be5602a8f5aa0bbef0bdb9ea06e9772d.html>proceedings of</a><br><a href=bb442ceca43aadd1d53cfaf08c613424.html>proceedings of</a><br><a href=d70782e858e8af7ff47a0a62e484e8b6.html>proceedings of</a><br><a href=d47e8100df2953b53c5ddf2f46877f28.html>proceedings of</a><br><a href=d39c01a8197278b19d79fcc8b3dde1e7.html>proceedings of</a><br><a href=d9efd393efd500e25d364f019ba7147d.html>proceedings of</a><br><a href=cda8a7a46e5a8d0eca5213238dc399a3.html>proceedings of</a><br><a href=ca68ace02b5be21b68ea8fb873df23a4.html>proceedings of</a><br><a href=cb154d1981e6df77c5647542b8b7e2dc.html>proceedings of</a><br><a href=c246c4fc9fe28ceead51ba473ef708ef.html>proceedings of</a><br><a href=c16efb05f3ffe98c127cd21a16d40150.html>proceedings of</a><br><a href=e92e77992114d5db3c92579d3637f28c.html>proceedings of</a><br><a href=eb21509bce3032ed4f119502483568a0.html>proceedings of</a><br><a href=ec74e3574812c09f9c6dca908290a7ed.html>proceedings of</a><br><a href=ed1209b0819064c6d27de3200fb7bdd9.html>proceedings of</a><br><a href=e8c07978b84a17cd20524e68032c2b87.html>proceedings of</a><br><a href=ebe74cac5548c1e778159c9f4142d430.html>proceedings of</a><br><a href=e84b7ff1c9e5d67038c012796f43cc4d.html>proceedings of</a><br><a href=e836543e27d6fd6bc2fe75bd3ec82c8e.html>proceedings of</a><br><a href=fecdb09f6275dfec0654037742c85514.html>proceedings of</a><br><a href=fdb3e6c80709a1a2a184575e8fadb165.html>proceedings of</a><br><a href=ff7e617e5b1c36510b3e9c7e147c9e17.html>proceedings of</a><br><a href=f3ddf375574279b9485dcc70f59f5b20.html>proceedings of</a><br><a href=f22d878b28d5618e1535934d577899b9.html>proceedings of</a><br><a href=e6984f3cb5c59b10d596e5f15e57e273.html>proceedings of</a><br><a href=e605edd03486b5a36c27fed7bfff0e4f.html>proceedings of</a><br><a href=e6255ee96937177a017f25d12d7a7995.html>proceedings of</a><br><a href=e7c37bb497482c14d586fcf37d6113a1.html>proceedings of</a><br><a href=fb98770e9a904777e90106675e3d0334.html>proceedings of</a><br><a href=fade791d0b1c5e2fb2f1205a61685220.html>proceedings of</a><br><a href=f8c5c3becb10d7b6ec71d4c07002548e.html>proceedings of</a><br><a href=fa13596bc0e5e61e237725b3531311eb.html>proceedings of</a><br><a href=efcb574dd2c3a9b47430e36991a3c1f3.html>proceedings of</a><br><a href=f1625300ca8c00e931e4354e722c97b6.html>proceedings of</a><br><a href=f0ea867f4c69837046fb5422e7ca4802.html>proceedings of</a><br><a href=eddda0ab64b66d460c5c2fecc5897afb.html>proceedings of</a><br><a href=1f3e73da79fb098c3841213a35b14880.html>proceedings of</a><br><a href=1e3a6f3b9e3f9fd289145fdf2688164f.html>proceedings of</a><br><a href=1fc99b59d18c51fb937e15316200b157.html>proceedings of</a><br><a href=1e1265e471125c6fcc8be8aa1d4b46ac.html>proceedings of</a><br><a href=1e0793b9f7599ac75463a5d7a44ae552.html>proceedings of</a><br><a href=0fd51872d32b86003146a7dfda430977.html>proceedings of</a><br><a href=0cd798b63efb72ac37d805fc8d5f12d2.html>proceedings of</a><br><a href=0c9e6899609da4c04d52a0eea5e65dea.html>proceedings of</a><br><a href=0d036f6252ff5c340dba1565c74ce2b0.html>proceedings of</a><br><a href=0cd4ae70ca07bfd66618d91d69bd0a24.html>proceedings of</a><br><a href=08c393c303bbc809db9affa2a66ece19.html>proceedings of</a><br><a href=0940711d7d6894ed16776ad5ae7a60f3.html>proceedings of</a><br><a href=0886ea81a2bc08e58659fe412a609ded.html>proceedings of</a><br><a href=078dbf1aa332a1d8ef7571f41a2c9dca.html>proceedings of</a><br><a href=06c3b27fac02a9dbddc62e296e63905c.html>proceedings of</a><br><a href=0b7d14291da62014e2beb1862399064c.html>proceedings of</a><br><a href=07974225d1765c90e580d091efa3e3d6.html>proceedings of</a><br><a href=12bd4bdf2ae2c48507eb3b1b807b0155.html>proceedings of</a><br><a href=15798790e098377f823c15a1a3d825bc.html>proceedings of</a><br><a href=149738a0f6eefa7cf772fcd64a3dc107.html>proceedings of</a><br><a href=169b44a76a619d8597ec69db6696cea7.html>proceedings of</a><br><a href=01030b738b3c0de7a3d35b23d642e8ad.html>proceedings of</a><br><a href=2228f045d58d399aca9e7665851b432d.html>proceedings of</a><br><a href=215e473faad950805d04209cf98e7909.html>proceedings of</a><br><a href=b1f0d538d11ea0839f7fc51a513e3d96.html>proceedings of</a><br><a href=afd396ee8ea655892172a588cd63edb6.html>proceedings of</a><br><a href=b28fc5bb4ce02853be7975f2ee0649ca.html>proceedings of</a><br><a href=a3a319c6ecc88ae5f66da06bfa765057.html>proceedings of</a><br><a href=9ec44b710807fed8e1cb690a0bb35835.html>proceedings of</a><br><a href=a1382e51d3685e50107b8298c4aeb208.html>proceedings of</a><br><a href=acf3be9a09406ad95d5fb7bc5db52337.html>proceedings of</a><br><a href=ab84e69e5af0a8258162366023d74aed.html>proceedings of</a><br><a href=94f41b0314dceca7ef2eb28be63ccf4b.html>proceedings of</a><br><a href=95f31d71db8afd937dc08d2b6ab24cd7.html>proceedings of</a><br><a href=9427d6bafbdb706166bdc42676db58ac.html>proceedings of</a><br><a href=940a77b81c7fd72cd488dafcefc2e5dc.html>proceedings of</a><br><a href=952dac69d0c1c10f5f5c1e3a91d5a73a.html>proceedings of</a><br><a href=b50389e5129819134a4a7ff06a5984eb.html>proceedings of</a><br><a href=b4c679b0804a7d57e68b7eee551990ca.html>proceedings of</a><br><a href=a47081e3989d46fbef971e7775bc5c24.html>proceedings of</a><br><a href=a6ca2712e7ad3a55b69bd7fac8530242.html>proceedings of</a><br><a href=a6569fc462502a8c29a8d16f8bce84b2.html>proceedings of</a><br><a href=9923eaf656b6e6d1aeaa771a89e4dcdb.html>proceedings of</a>'>Proceedings of the
Society for.html>society for</a><br><a href=0234f4298336ef6bea9e67823ecce94a.html>society for</a>'>Society for Psychical.html>society for</a><br><a href=
Society for.html>society for</a>'>Society for Psychical Research 53/193, 264-86.
Chari, C.T.K. (1962b). Paranormal cognition,
Survival, and
Reincarnation.
Journal of.html>carlos mirabelli</a><br><a href=dace157642362d2762ade2d08e9f2c30.html>journal of</a><br><a href=cec29ba0df141485cb434ed5dea8d164.html>journal of</a><br><a href=d1e6713ab368fcfef15917f81587862c.html>journal of</a><br><a href=d139651bf936f534e0edbff708e5aac4.html>journal of</a><br><a href=d3714db49ec164e75691d084835c3e8f.html>journal of</a><br><a href=cafaf6bd428bddf06879c7a2b030ffa9.html>journal of</a><br><a href=ccfba194c4d2eda4f9f154bab740fa33.html>journal of</a><br><a href=c399d646326f7f547a31b3e67ff5cba9.html>journal of</a><br><a href=c37458883d7dc1da77e5bc42053cbba1.html>journal of</a><br><a href=c258272e7c34a21c804a48d7f0f63e5f.html>journal of</a><br><a href=c3c096e2b02e734376836e328fdefa41.html>journal of</a><br><a href=c2631f80f73eb3879cc5fa76cbb0fa79.html>journal of</a><br><a href=3115b776d96c2a1a9b353d6106fcb1d4.html>journal of</a><br><a href=4246b49b2ab217170a9d9ae293c3535a.html>journal of</a><br><a href=41d1023fc29bf75a9d06e3be2f3cb582.html>journal of</a><br><a href=4217cdf4a57fe86406a21aa94115b64e.html>journal of</a><br><a href=453c48168173653d3d96c829396c71ff.html>journal of</a><br><a href=28c624531e3f3db93ec2a2bcbd0cb4e6.html>journal of</a><br><a href=27d278716111f5dc9a4eb518b2f06979.html>journal of</a><br><a href=36ca6e0ca7dd674ed480cf00fffc91ab.html>journal of</a><br><a href=371c69f52e9c8e73343a1fe64d6281ca.html>journal of</a><br><a href=3a5cf58f05581ba393e595ebf9456779.html>journal of</a><br><a href=3d147c2135a058f8aea8cfbb12136af9.html>journal of</a><br><a href=3dd2bc53c43d286986af14ed92c86fa8.html>journal of</a><br><a href=3b152c683cbaefb0e02e3b10d4a4ed4d.html>journal of</a><br><a href=3f5a0b9471d359a44a6cb413e5451da7.html>journal of</a><br><a href=2d193c22cddadeed4e0632996bd74e1f.html>journal of</a><br><a href=30021680090811ac74eeb17baedb734f.html>journal of</a><br><a href=2df9f81abc40184666aa42a597d2f248.html>journal of</a><br><a href=2ff45236230edf473019c2c7cc76721c.html>journal of</a><br><a href=065df18db91d31a6bc152ec6c7483e75.html>journal of</a><br><a href=0a7fb111e971b51745ad34f0892dbc93.html>journal of</a><br><a href=062ad39c672b0a350bc955ae0310bcd2.html>journal of</a><br><a href=1aade7df7480dc0871b024debda58c5f.html>journal of</a><br><a href=17a5ddcdece022b54f94335df86d0a96.html>journal of</a><br><a href=14ec11e07bdfde4eb7208eed183340cf.html>journal of</a><br><a href=10dbe9c467d25d2c582685fb8fe718be.html>journal of</a><br><a href=1521cd9dc209f9057571a87b7a731674.html>journal of</a><br><a href=1463cd34d0f46a275360c3a5cc056687.html>journal of</a><br><a href=0c2503beb104496d89dc7bf09c2723e7.html>journal of</a><br><a href=7afebf00fe29aab1228b2c830865c391.html>journal of</a><br><a href=7a6bd7e28bdc3d9131765c97abffa54f.html>journal of</a><br><a href=7894cf5ed9ca9a092c2e21c8c390a782.html>journal of</a><br><a href=89c77c21834ac443a53865c4d9672652.html>journal of</a><br><a href=8bcb7108a42137490748ac2fe75cf1e0.html>journal of</a><br><a href=84b856434ced35c1fa39bc48c55dffae.html>journal of</a><br><a href=813f5be589b30d6c1ffa0c843f33eba4.html>journal of</a><br><a href=80bd29eec4f5d981f7b52122a8f5f552.html>journal of</a><br><a href=8391b0e576b07e244335a327c9a6a07d.html>journal of</a><br><a href=72dd2dd17699c0cde194b8260c4b74e6.html>journal of</a><br><a href=90dea1f488bfabc5828750c6656fa696.html>journal of</a><br><a href=8f90d7a807fd93c5e83ed168ef21e31f.html>journal of</a><br><a href=f3ab41afb14a37e7999452c1e1d24321.html>journal of</a><br><a href=f2f81cfca67a21be1da48f7c26f38bea.html>journal of</a><br><a href=f687f1bface1d5fca2f11780a4387da8.html>journal of</a><br><a href=f48dfba1854b4cdd9b4626ccc580b0db.html>journal of</a><br><a href=ed4c17c40b10c9f54257eefd33cf2de3.html>journal of</a><br><a href=f1c6593b6315f1d7ada4e9ba84041c49.html>journal of</a><br><a href=e57bbcbe8cc0d8e35cfc29274450a56f.html>journal of</a><br><a href=e537b2b11a8648ab7d94f835eb98af26.html>journal of</a><br><a href=e6783329f0eb7760c76d3a6cf4da65bd.html>journal of</a><br><a href=e16b96e4b1551c3c7c6ef41d4dadb885.html>journal of</a><br><a href=de31950684ec19bd1022a17aa4c112b0.html>journal of</a><br><a href=ec1ce89b8e6f39c1bf613455c3ecd076.html>journal of</a><br><a href=e9efde1607ee77142eae8ada8c6bb467.html>journal of</a>'>Journal of the
American Society for Psychical Research 61, 158-83.
Chari, C.T.K. (1967).
Reincarnation:
New light on an old doctrine. International
Journal of Parapsychology 9, 217-22.
Cohn-Sherbok, D. (1991).
Reincarnation in Judaism. In
Reincarnation: Fact or Fable?, ed. by A. Berger & J. Berger, 199-207. London: Aquarian Press.
Cook, E. W., Pasricha, S., Samararatne, G., Maung U W., & Stevenson, I. (1983). A review and analysis of “unsolved” cases of the
Reincarnation type. II:
Comparison of features of solved and unsolved cases.
Journal of.html>carlos mirabelli</a><br><a href=dace157642362d2762ade2d08e9f2c30.html>journal of</a><br><a href=cec29ba0df141485cb434ed5dea8d164.html>journal of</a><br><a href=d1e6713ab368fcfef15917f81587862c.html>journal of</a><br><a href=d139651bf936f534e0edbff708e5aac4.html>journal of</a><br><a href=d3714db49ec164e75691d084835c3e8f.html>journal of</a><br><a href=cafaf6bd428bddf06879c7a2b030ffa9.html>journal of</a><br><a href=ccfba194c4d2eda4f9f154bab740fa33.html>journal of</a><br><a href=c399d646326f7f547a31b3e67ff5cba9.html>journal of</a><br><a href=c37458883d7dc1da77e5bc42053cbba1.html>journal of</a><br><a href=c258272e7c34a21c804a48d7f0f63e5f.html>journal of</a><br><a href=c3c096e2b02e734376836e328fdefa41.html>journal of</a><br><a href=c2631f80f73eb3879cc5fa76cbb0fa79.html>journal of</a><br><a href=3115b776d96c2a1a9b353d6106fcb1d4.html>journal of</a><br><a href=4246b49b2ab217170a9d9ae293c3535a.html>journal of</a><br><a href=41d1023fc29bf75a9d06e3be2f3cb582.html>journal of</a><br><a href=4217cdf4a57fe86406a21aa94115b64e.html>journal of</a><br><a href=453c48168173653d3d96c829396c71ff.html>journal of</a><br><a href=28c624531e3f3db93ec2a2bcbd0cb4e6.html>journal of</a><br><a href=27d278716111f5dc9a4eb518b2f06979.html>journal of</a><br><a href=36ca6e0ca7dd674ed480cf00fffc91ab.html>journal of</a><br><a href=371c69f52e9c8e73343a1fe64d6281ca.html>journal of</a><br><a href=3a5cf58f05581ba393e595ebf9456779.html>journal of</a><br><a href=3d147c2135a058f8aea8cfbb12136af9.html>journal of</a><br><a href=3dd2bc53c43d286986af14ed92c86fa8.html>journal of</a><br><a href=3b152c683cbaefb0e02e3b10d4a4ed4d.html>journal of</a><br><a href=3f5a0b9471d359a44a6cb413e5451da7.html>journal of</a><br><a href=2d193c22cddadeed4e0632996bd74e1f.html>journal of</a><br><a href=30021680090811ac74eeb17baedb734f.html>journal of</a><br><a href=2df9f81abc40184666aa42a597d2f248.html>journal of</a><br><a href=2ff45236230edf473019c2c7cc76721c.html>journal of</a><br><a href=065df18db91d31a6bc152ec6c7483e75.html>journal of</a><br><a href=0a7fb111e971b51745ad34f0892dbc93.html>journal of</a><br><a href=062ad39c672b0a350bc955ae0310bcd2.html>journal of</a><br><a href=1aade7df7480dc0871b024debda58c5f.html>journal of</a><br><a href=17a5ddcdece022b54f94335df86d0a96.html>journal of</a><br><a href=14ec11e07bdfde4eb7208eed183340cf.html>journal of</a><br><a href=10dbe9c467d25d2c582685fb8fe718be.html>journal of</a><br><a href=1521cd9dc209f9057571a87b7a731674.html>journal of</a><br><a href=1463cd34d0f46a275360c3a5cc056687.html>journal of</a><br><a href=0c2503beb104496d89dc7bf09c2723e7.html>journal of</a><br><a href=7afebf00fe29aab1228b2c830865c391.html>journal of</a><br><a href=7a6bd7e28bdc3d9131765c97abffa54f.html>journal of</a><br><a href=7894cf5ed9ca9a092c2e21c8c390a782.html>journal of</a><br><a href=89c77c21834ac443a53865c4d9672652.html>journal of</a><br><a href=8bcb7108a42137490748ac2fe75cf1e0.html>journal of</a><br><a href=84b856434ced35c1fa39bc48c55dffae.html>journal of</a><br><a href=813f5be589b30d6c1ffa0c843f33eba4.html>journal of</a><br><a href=80bd29eec4f5d981f7b52122a8f5f552.html>journal of</a><br><a href=8391b0e576b07e244335a327c9a6a07d.html>journal of</a><br><a href=72dd2dd17699c0cde194b8260c4b74e6.html>journal of</a><br><a href=90dea1f488bfabc5828750c6656fa696.html>journal of</a><br><a href=8f90d7a807fd93c5e83ed168ef21e31f.html>journal of</a><br><a href=f3ab41afb14a37e7999452c1e1d24321.html>journal of</a><br><a href=f2f81cfca67a21be1da48f7c26f38bea.html>journal of</a><br><a href=f687f1bface1d5fca2f11780a4387da8.html>journal of</a><br><a href=f48dfba1854b4cdd9b4626ccc580b0db.html>journal of</a><br><a href=ed4c17c40b10c9f54257eefd33cf2de3.html>journal of</a><br><a href=f1c6593b6315f1d7ada4e9ba84041c49.html>journal of</a><br><a href=e57bbcbe8cc0d8e35cfc29274450a56f.html>journal of</a><br><a href=e537b2b11a8648ab7d94f835eb98af26.html>journal of</a><br><a href=e6783329f0eb7760c76d3a6cf4da65bd.html>journal of</a><br><a href=e16b96e4b1551c3c7c6ef41d4dadb885.html>journal of</a><br><a href=de31950684ec19bd1022a17aa4c112b0.html>journal of</a><br><a href=ec1ce89b8e6f39c1bf613455c3ecd076.html>journal of</a><br><a href=e9efde1607ee77142eae8ada8c6bb467.html>journal of</a>'>Journal of the
American Society for Psychical Research 77, 115-35.
Davis, W.D. (1981). Societal Complexity
and the Nature of Primitive Man's Conception of
the Supernatural. [PhD thesis,
University of North Carolina, Chapel Hill. Ann Arbor, MI: University Microfilms International.]
Dillon, M., & Chadwick, D. (2003). The Celtic Realms: The
History and the Culture of the Celtic Peoples from Pre-History to the Norman Invasion. London: Phoenix Press.
Edwards, P. (1996).
Reincarnation: A Critical Examination. Amherst, NY: Prometheus Books. ISBN 1-57392-005-3. [Reprinted 2001, ISBN 1-57392-921-2]
Evans-Wentz, W.Y. (1911/2007). The Fairy-Faith in Celtic Countries.
New York: Forgotten Books.
Flew, A. (1972). Is there a case for disembodied
Survival?
Journal of.html>carlos mirabelli</a><br><a href=dace157642362d2762ade2d08e9f2c30.html>journal of</a><br><a href=cec29ba0df141485cb434ed5dea8d164.html>journal of</a><br><a href=d1e6713ab368fcfef15917f81587862c.html>journal of</a><br><a href=d139651bf936f534e0edbff708e5aac4.html>journal of</a><br><a href=d3714db49ec164e75691d084835c3e8f.html>journal of</a><br><a href=cafaf6bd428bddf06879c7a2b030ffa9.html>journal of</a><br><a href=ccfba194c4d2eda4f9f154bab740fa33.html>journal of</a><br><a href=c399d646326f7f547a31b3e67ff5cba9.html>journal of</a><br><a href=c37458883d7dc1da77e5bc42053cbba1.html>journal of</a><br><a href=c258272e7c34a21c804a48d7f0f63e5f.html>journal of</a><br><a href=c3c096e2b02e734376836e328fdefa41.html>journal of</a><br><a href=c2631f80f73eb3879cc5fa76cbb0fa79.html>journal of</a><br><a href=3115b776d96c2a1a9b353d6106fcb1d4.html>journal of</a><br><a href=4246b49b2ab217170a9d9ae293c3535a.html>journal of</a><br><a href=41d1023fc29bf75a9d06e3be2f3cb582.html>journal of</a><br><a href=4217cdf4a57fe86406a21aa94115b64e.html>journal of</a><br><a href=453c48168173653d3d96c829396c71ff.html>journal of</a><br><a href=28c624531e3f3db93ec2a2bcbd0cb4e6.html>journal of</a><br><a href=27d278716111f5dc9a4eb518b2f06979.html>journal of</a><br><a href=36ca6e0ca7dd674ed480cf00fffc91ab.html>journal of</a><br><a href=371c69f52e9c8e73343a1fe64d6281ca.html>journal of</a><br><a href=3a5cf58f05581ba393e595ebf9456779.html>journal of</a><br><a href=3d147c2135a058f8aea8cfbb12136af9.html>journal of</a><br><a href=3dd2bc53c43d286986af14ed92c86fa8.html>journal of</a><br><a href=3b152c683cbaefb0e02e3b10d4a4ed4d.html>journal of</a><br><a href=3f5a0b9471d359a44a6cb413e5451da7.html>journal of</a><br><a href=2d193c22cddadeed4e0632996bd74e1f.html>journal of</a><br><a href=30021680090811ac74eeb17baedb734f.html>journal of</a><br><a href=2df9f81abc40184666aa42a597d2f248.html>journal of</a><br><a href=2ff45236230edf473019c2c7cc76721c.html>journal of</a><br><a href=065df18db91d31a6bc152ec6c7483e75.html>journal of</a><br><a href=0a7fb111e971b51745ad34f0892dbc93.html>journal of</a><br><a href=062ad39c672b0a350bc955ae0310bcd2.html>journal of</a><br><a href=1aade7df7480dc0871b024debda58c5f.html>journal of</a><br><a href=17a5ddcdece022b54f94335df86d0a96.html>journal of</a><br><a href=14ec11e07bdfde4eb7208eed183340cf.html>journal of</a><br><a href=10dbe9c467d25d2c582685fb8fe718be.html>journal of</a><br><a href=1521cd9dc209f9057571a87b7a731674.html>journal of</a><br><a href=1463cd34d0f46a275360c3a5cc056687.html>journal of</a><br><a href=0c2503beb104496d89dc7bf09c2723e7.html>journal of</a><br><a href=7afebf00fe29aab1228b2c830865c391.html>journal of</a><br><a href=7a6bd7e28bdc3d9131765c97abffa54f.html>journal of</a><br><a href=7894cf5ed9ca9a092c2e21c8c390a782.html>journal of</a><br><a href=89c77c21834ac443a53865c4d9672652.html>journal of</a><br><a href=8bcb7108a42137490748ac2fe75cf1e0.html>journal of</a><br><a href=84b856434ced35c1fa39bc48c55dffae.html>journal of</a><br><a href=813f5be589b30d6c1ffa0c843f33eba4.html>journal of</a><br><a href=80bd29eec4f5d981f7b52122a8f5f552.html>journal of</a><br><a href=8391b0e576b07e244335a327c9a6a07d.html>journal of</a><br><a href=72dd2dd17699c0cde194b8260c4b74e6.html>journal of</a><br><a href=90dea1f488bfabc5828750c6656fa696.html>journal of</a><br><a href=8f90d7a807fd93c5e83ed168ef21e31f.html>journal of</a><br><a href=f3ab41afb14a37e7999452c1e1d24321.html>journal of</a><br><a href=f2f81cfca67a21be1da48f7c26f38bea.html>journal of</a><br><a href=f687f1bface1d5fca2f11780a4387da8.html>journal of</a><br><a href=f48dfba1854b4cdd9b4626ccc580b0db.html>journal of</a><br><a href=ed4c17c40b10c9f54257eefd33cf2de3.html>journal of</a><br><a href=f1c6593b6315f1d7ada4e9ba84041c49.html>journal of</a><br><a href=e57bbcbe8cc0d8e35cfc29274450a56f.html>journal of</a><br><a href=e537b2b11a8648ab7d94f835eb98af26.html>journal of</a><br><a href=e6783329f0eb7760c76d3a6cf4da65bd.html>journal of</a><br><a href=e16b96e4b1551c3c7c6ef41d4dadb885.html>journal of</a><br><a href=de31950684ec19bd1022a17aa4c112b0.html>journal of</a><br><a href=ec1ce89b8e6f39c1bf613455c3ecd076.html>journal of</a><br><a href=e9efde1607ee77142eae8ada8c6bb467.html>journal of</a>'>Journal of the
American Society for Psychical Research 66, 129-44. [Reprinted 1976 in Philosophical
Dimensions of
parapsychology, ed. by J.M.O. Wheatley & H.L. Edge, 330-47. Springfield, Illinois, USA: Charles C Thomas.]<
Fürer-Haimendorf, C. von (1953). The after-life in Indian tribal belief.
Journal of.html>carlos mirabelli</a><br><a href=dace157642362d2762ade2d08e9f2c30.html>journal of</a><br><a href=cec29ba0df141485cb434ed5dea8d164.html>journal of</a><br><a href=d1e6713ab368fcfef15917f81587862c.html>journal of</a><br><a href=d139651bf936f534e0edbff708e5aac4.html>journal of</a><br><a href=d3714db49ec164e75691d084835c3e8f.html>journal of</a><br><a href=cafaf6bd428bddf06879c7a2b030ffa9.html>journal of</a><br><a href=ccfba194c4d2eda4f9f154bab740fa33.html>journal of</a><br><a href=c399d646326f7f547a31b3e67ff5cba9.html>journal of</a><br><a href=c37458883d7dc1da77e5bc42053cbba1.html>journal of</a><br><a href=c258272e7c34a21c804a48d7f0f63e5f.html>journal of</a><br><a href=c3c096e2b02e734376836e328fdefa41.html>journal of</a><br><a href=c2631f80f73eb3879cc5fa76cbb0fa79.html>journal of</a><br><a href=3115b776d96c2a1a9b353d6106fcb1d4.html>journal of</a><br><a href=4246b49b2ab217170a9d9ae293c3535a.html>journal of</a><br><a href=41d1023fc29bf75a9d06e3be2f3cb582.html>journal of</a><br><a href=4217cdf4a57fe86406a21aa94115b64e.html>journal of</a><br><a href=453c48168173653d3d96c829396c71ff.html>journal of</a><br><a href=28c624531e3f3db93ec2a2bcbd0cb4e6.html>journal of</a><br><a href=27d278716111f5dc9a4eb518b2f06979.html>journal of</a><br><a href=36ca6e0ca7dd674ed480cf00fffc91ab.html>journal of</a><br><a href=371c69f52e9c8e73343a1fe64d6281ca.html>journal of</a><br><a href=3a5cf58f05581ba393e595ebf9456779.html>journal of</a><br><a href=3d147c2135a058f8aea8cfbb12136af9.html>journal of</a><br><a href=3dd2bc53c43d286986af14ed92c86fa8.html>journal of</a><br><a href=3b152c683cbaefb0e02e3b10d4a4ed4d.html>journal of</a><br><a href=3f5a0b9471d359a44a6cb413e5451da7.html>journal of</a><br><a href=2d193c22cddadeed4e0632996bd74e1f.html>journal of</a><br><a href=30021680090811ac74eeb17baedb734f.html>journal of</a><br><a href=2df9f81abc40184666aa42a597d2f248.html>journal of</a><br><a href=2ff45236230edf473019c2c7cc76721c.html>journal of</a><br><a href=065df18db91d31a6bc152ec6c7483e75.html>journal of</a><br><a href=0a7fb111e971b51745ad34f0892dbc93.html>journal of</a><br><a href=062ad39c672b0a350bc955ae0310bcd2.html>journal of</a><br><a href=1aade7df7480dc0871b024debda58c5f.html>journal of</a><br><a href=17a5ddcdece022b54f94335df86d0a96.html>journal of</a><br><a href=14ec11e07bdfde4eb7208eed183340cf.html>journal of</a><br><a href=10dbe9c467d25d2c582685fb8fe718be.html>journal of</a><br><a href=1521cd9dc209f9057571a87b7a731674.html>journal of</a><br><a href=1463cd34d0f46a275360c3a5cc056687.html>journal of</a><br><a href=0c2503beb104496d89dc7bf09c2723e7.html>journal of</a><br><a href=7afebf00fe29aab1228b2c830865c391.html>journal of</a><br><a href=7a6bd7e28bdc3d9131765c97abffa54f.html>journal of</a><br><a href=7894cf5ed9ca9a092c2e21c8c390a782.html>journal of</a><br><a href=89c77c21834ac443a53865c4d9672652.html>journal of</a><br><a href=8bcb7108a42137490748ac2fe75cf1e0.html>journal of</a><br><a href=84b856434ced35c1fa39bc48c55dffae.html>journal of</a><br><a href=813f5be589b30d6c1ffa0c843f33eba4.html>journal of</a><br><a href=80bd29eec4f5d981f7b52122a8f5f552.html>journal of</a><br><a href=8391b0e576b07e244335a327c9a6a07d.html>journal of</a><br><a href=72dd2dd17699c0cde194b8260c4b74e6.html>journal of</a><br><a href=90dea1f488bfabc5828750c6656fa696.html>journal of</a><br><a href=8f90d7a807fd93c5e83ed168ef21e31f.html>journal of</a><br><a href=f3ab41afb14a37e7999452c1e1d24321.html>journal of</a><br><a href=f2f81cfca67a21be1da48f7c26f38bea.html>journal of</a><br><a href=f687f1bface1d5fca2f11780a4387da8.html>journal of</a><br><a href=f48dfba1854b4cdd9b4626ccc580b0db.html>journal of</a><br><a href=ed4c17c40b10c9f54257eefd33cf2de3.html>journal of</a><br><a href=f1c6593b6315f1d7ada4e9ba84041c49.html>journal of</a><br><a href=e57bbcbe8cc0d8e35cfc29274450a56f.html>journal of</a><br><a href=e537b2b11a8648ab7d94f835eb98af26.html>journal of</a><br><a href=e6783329f0eb7760c76d3a6cf4da65bd.html>journal of</a><br><a href=e16b96e4b1551c3c7c6ef41d4dadb885.html>journal of</a><br><a href=de31950684ec19bd1022a17aa4c112b0.html>journal of</a><br><a href=ec1ce89b8e6f39c1bf613455c3ecd076.html>journal of</a><br><a href=e9efde1607ee77142eae8ada8c6bb467.html>journal of</a>'>Journal of the Royal Anthropological Institute 83, 37-49.
George, M. I. (1996). Aquinas on
Reincarnation, The Thomist 60/1, 33-52. doi:10.1353/tho.1996.0035
Griffin, D.R. (1997).
parapsychology, Philosophy, and Spirituality: A Postmodern Exploration. Albany,
New York, USA: State
University of New York Press.
Hamerton-Kelly, R.G. (1973). Pre-Existence, Wisdom,
and the Son of Man. Cambridge, UK: Cambridge University Press.
Haraldsson, E. (1997). A psychological comparison between ordinary children and those who claim previous-life memories.
Journal of Scientific Exploration 11, 323-35.
Haraldsson, E. (2003). Children who speak of a
Past Life experience: Is there a psychological explanation?
Psychology and Psychotherapy 76, 55-67.
Haraldsson, E. (2006). Popular psychology, belief in
Life after death and
Reincarnation in the Nordic countries, Western and Eastern Europe Nordic Psychology 58/2, 171-80.
Haraldsson, E. (2008). Persistence of
past-life memories: Study of adults who claimed in their childhood to remember a
Past Life Journal of Scientific Exploration 19, 385-93.
Haraldsson, E., & Abu-Izzeddin, M. (2012). Persistence of ‘‘past-life’’ memories in adults who, in their childhood, claimed
Memories of a
Past Life.
Journal of Nervous and Mental Disease 200, 985-89. doi: 10.1097/NMD.0b013e3182718c51.
Haraldsson, E., Fowler, P. C., & Periyannanpillai, V. (2000). Psychological characteristics of children who speak of a previous life: A further field study in Sri Lanka. Transcultural Psychiatry 37, 525-44.
Haraldsson, E., & Matlock, J.G. (2016). I Saw a
Light and Came Here: Children’s Experiences of
Reincarnation. Hove, UK: White Crow Books. ISBN 978-1-910121-92-4
Head, J., & Cranston, S. L. (1967).
Reincarnation in World
thought.
New York: Julian Press.
Hines, T. (1988). Pseudo
science and the Paranormal: A Critical
Examination of the Evidence. Buffalo,
New York, USA: Prometheus Press.
Irwin, L. (2017a).
Reincarnation in America: A brief historical overview.
religions 8/222. https://doi.org/10.3390/rel8100222
Irwin, L. (2017b).
Reincarnation in America: An Esoteric History. Lanham, Maryland, USA Lexington Books. ISBN
Jefferson, W. (2008).
Reincarnation Beliefs of North American Indians: Soul Journeys, Metamorphoses and
near-death experiences. Summertown, Tennessee, USA: Native Voices. ISBN 978-1-57067-212-5.
Kaplan, A. (1979). Introduction. In The Bahir, trans. by A. Kaplan. York Beach, Maine, USA: Samuel Weiser.
Kastrup, B. (2014). Why Materialism is Baloney: How True Skeptics Know
There is a no Death and Fathom Answers to Life,
the universe, and Everything. Winchester, UK: Iff Books.
Keil, J. (2010). Questions of the
Reincarnation type.
Journal of Scientific Exploration 2, 79-99.
Kelly E.F., Crabtree, A., & Marshall, P. (eds.) (2015). Beyond Physicalism: Toward Reconciliation of
science and Spirituality. Lanham, Maryland, USA: Rowman & Littlefield. ISBN 978-1-4422-3238-9
Keyes, C.F., & Daniel, E.V. (eds.) (1983). Karma: An Anthropological Inquiry. Berkeley, California, USA:
University of California Press.
Kinglsey, P. (2010). A Story Waiting to Pierce You: Mongolia, Tibet,
and the Destiny of
the Western World. Point Reyes, California, USA: Golden Sufi Center.
Koons, R.C., & Bealer, G. (2010). The Waning of Materialism. Oxford, UK: University Press. ISBN 978-0199556199
Krishan, Y. (1997). The Doctrine of Karma: Its
Origin and Development in Brahmanical, Buddhist and Jaina Traditions. Dehli: Motilil.
Larrington, C. (trans.) (2014). The Poetic Edda (2nd ed.).
New York: Oxford University Press
Layton, B. (1989). The significance of Basilides in ancient Christian
thought. Representations 28, 135-55. doi:10.2307/2928589
Lester, D. (2005). Is There
Life after Death? An
Examination of the Empirical Evidence. Jefferson, North Carolina, USA: McFarland.
Lester, D. (2015). Is there
Life after death? A
review of the supporting evidence. In The Myth of an Afterlife:
the case of against
Life after Death, ed. by M. Martin & K. Augustine, 631-49. Lanham, Maryland, USA: Rowman & Littlefield.
Lewis, H.S. (1956).
Mansions of the Soul:
The Cosmic Conception (8th ed.) (Rosicrucian Library, vol. XI). San Jose, California, USA: Supreme Grand Lodge of AMORC.
MacGregor, G. (1978).
Reincarnation in Christianity: A New
vision of the Role of Rebirth in Christian
thought. Wheaton, Illinois, USA: Theosophical Publishing House.
Mandair, A.-P.S. (2013). Sikhism: A
Guide for the Perplexed. London: Bloomsbury Academic. ISBN 978-1-4411-5366-1.
Matlock, J.G. (1989). Age and stimulus in
Past Life memory cases:
A study of published cases.
Journal of.html>carlos mirabelli</a><br><a href=dace157642362d2762ade2d08e9f2c30.html>journal of</a><br><a href=cec29ba0df141485cb434ed5dea8d164.html>journal of</a><br><a href=d1e6713ab368fcfef15917f81587862c.html>journal of</a><br><a href=d139651bf936f534e0edbff708e5aac4.html>journal of</a><br><a href=d3714db49ec164e75691d084835c3e8f.html>journal of</a><br><a href=cafaf6bd428bddf06879c7a2b030ffa9.html>journal of</a><br><a href=ccfba194c4d2eda4f9f154bab740fa33.html>journal of</a><br><a href=c399d646326f7f547a31b3e67ff5cba9.html>journal of</a><br><a href=c37458883d7dc1da77e5bc42053cbba1.html>journal of</a><br><a href=c258272e7c34a21c804a48d7f0f63e5f.html>journal of</a><br><a href=c3c096e2b02e734376836e328fdefa41.html>journal of</a><br><a href=c2631f80f73eb3879cc5fa76cbb0fa79.html>journal of</a><br><a href=3115b776d96c2a1a9b353d6106fcb1d4.html>journal of</a><br><a href=4246b49b2ab217170a9d9ae293c3535a.html>journal of</a><br><a href=41d1023fc29bf75a9d06e3be2f3cb582.html>journal of</a><br><a href=4217cdf4a57fe86406a21aa94115b64e.html>journal of</a><br><a href=453c48168173653d3d96c829396c71ff.html>journal of</a><br><a href=28c624531e3f3db93ec2a2bcbd0cb4e6.html>journal of</a><br><a href=27d278716111f5dc9a4eb518b2f06979.html>journal of</a><br><a href=36ca6e0ca7dd674ed480cf00fffc91ab.html>journal of</a><br><a href=371c69f52e9c8e73343a1fe64d6281ca.html>journal of</a><br><a href=3a5cf58f05581ba393e595ebf9456779.html>journal of</a><br><a href=3d147c2135a058f8aea8cfbb12136af9.html>journal of</a><br><a href=3dd2bc53c43d286986af14ed92c86fa8.html>journal of</a><br><a href=3b152c683cbaefb0e02e3b10d4a4ed4d.html>journal of</a><br><a href=3f5a0b9471d359a44a6cb413e5451da7.html>journal of</a><br><a href=2d193c22cddadeed4e0632996bd74e1f.html>journal of</a><br><a href=30021680090811ac74eeb17baedb734f.html>journal of</a><br><a href=2df9f81abc40184666aa42a597d2f248.html>journal of</a><br><a href=2ff45236230edf473019c2c7cc76721c.html>journal of</a><br><a href=065df18db91d31a6bc152ec6c7483e75.html>journal of</a><br><a href=0a7fb111e971b51745ad34f0892dbc93.html>journal of</a><br><a href=062ad39c672b0a350bc955ae0310bcd2.html>journal of</a><br><a href=1aade7df7480dc0871b024debda58c5f.html>journal of</a><br><a href=17a5ddcdece022b54f94335df86d0a96.html>journal of</a><br><a href=14ec11e07bdfde4eb7208eed183340cf.html>journal of</a><br><a href=10dbe9c467d25d2c582685fb8fe718be.html>journal of</a><br><a href=1521cd9dc209f9057571a87b7a731674.html>journal of</a><br><a href=1463cd34d0f46a275360c3a5cc056687.html>journal of</a><br><a href=0c2503beb104496d89dc7bf09c2723e7.html>journal of</a><br><a href=7afebf00fe29aab1228b2c830865c391.html>journal of</a><br><a href=7a6bd7e28bdc3d9131765c97abffa54f.html>journal of</a><br><a href=7894cf5ed9ca9a092c2e21c8c390a782.html>journal of</a><br><a href=89c77c21834ac443a53865c4d9672652.html>journal of</a><br><a href=8bcb7108a42137490748ac2fe75cf1e0.html>journal of</a><br><a href=84b856434ced35c1fa39bc48c55dffae.html>journal of</a><br><a href=813f5be589b30d6c1ffa0c843f33eba4.html>journal of</a><br><a href=80bd29eec4f5d981f7b52122a8f5f552.html>journal of</a><br><a href=8391b0e576b07e244335a327c9a6a07d.html>journal of</a><br><a href=72dd2dd17699c0cde194b8260c4b74e6.html>journal of</a><br><a href=90dea1f488bfabc5828750c6656fa696.html>journal of</a><br><a href=8f90d7a807fd93c5e83ed168ef21e31f.html>journal of</a><br><a href=f3ab41afb14a37e7999452c1e1d24321.html>journal of</a><br><a href=f2f81cfca67a21be1da48f7c26f38bea.html>journal of</a><br><a href=f687f1bface1d5fca2f11780a4387da8.html>journal of</a><br><a href=f48dfba1854b4cdd9b4626ccc580b0db.html>journal of</a><br><a href=ed4c17c40b10c9f54257eefd33cf2de3.html>journal of</a><br><a href=f1c6593b6315f1d7ada4e9ba84041c49.html>journal of</a><br><a href=e57bbcbe8cc0d8e35cfc29274450a56f.html>journal of</a><br><a href=e537b2b11a8648ab7d94f835eb98af26.html>journal of</a><br><a href=e6783329f0eb7760c76d3a6cf4da65bd.html>journal of</a><br><a href=e16b96e4b1551c3c7c6ef41d4dadb885.html>journal of</a><br><a href=de31950684ec19bd1022a17aa4c112b0.html>journal of</a><br><a href=ec1ce89b8e6f39c1bf613455c3ecd076.html>journal of</a><br><a href=e9efde1607ee77142eae8ada8c6bb467.html>journal of</a>'>Journal of the
American Society for Psychical Research 83, 303-16.
Matlock, J.G. (1990a). Of names and signs:
Reincarnation, inheritance and social structure on the Northwest Coast. Anthropology of
consciousness 1/3-4, 9-18.
Matlock, J.G. (1990b).
Past Life memory case studies. In Advances in Parapsychological Research 6, ed. by S. Krippner, 184-267. Jefferson, North Carolina: McFarland.
Matlock, J.G. (1993).A Cross-Cultural Study of
Reincarnation Ideologies
and their Social Correlates. [MA thesis, Hunter College, City
University of New York.]
Matlock, J.G. (1995). Death symbolism in matrilineal societies: A replication study. Cross-Cultural Research 29, 158-77.
Matlock, J. G. (2011).
Ian Stevenson’s Twenty Cases Suggestive of
Reincarnation: An Overview | Psi Encyclopedia Historical Review and Assessment.
Journal of Scientific Exploration 25, 789–820.
Matlock, J. G. (2017). Historical near-death and
Reincarnation-intermission experiences of the Tlingit Indians: Case studies
and theoretical reflections.
Journal of Near-Death Studies 35/4, 214-41.
Matlock, J.G. (2019).
Signs of Reincarnation: Exploring Beliefs, Cases,
and theory. Lanham, Maryland, USA: Rowman & Littlefield.
Matlock, J. G., & Giesler-Petersen, I. (2016). Asian versus Western intermission memories: Universal features and cultural variations.
Journal of Near-Death Studies 35/1, 3-29.
Matlock, J. G., & Mills, A. (1994). A trait
index to North American Indian and Inuit
Reincarnation. In Amerindian Rebirth:
Reincarnation Belief among North American Indians and Inuit, ed. by A. Mills & R. Sobodin, 299-356. Toronto:
University of Toronto Press.
McEvilley, T. (2002). The Shape of Ancient
thought: Comparative
studies in Greek and Indian Philosophies.
New York: Alsworth Press.
Melton, J.G. (1994).
Edgar Cayce and
Reincarnation:
Past Life readings as religious symbology. Syzygy:
Journal of Alternative
religion and Culture 3/1-2.
Mills, A. (1990). Moslem cases of the
Reincarnation type in Northern India: A test of the hypothesis of imposed identification (Parts 1 and 2).
Journal of Scientific Exploration 4, 171-202.
Mills, A. (1994). Rebirth and identity: Three Gitksan cases of pierced-ear birthmarks. In Amerindian Rebirth:
Reincarnation Belief among North American Indians and Inuit, ed. by A. Mills & R. Sobodin, 211-41. Toronto:
University of Toronto Press.
Mills, A. (2003). Are
children with past-life memories imaginary playmates and children said to remember previous lives cross-culturally comparable categories? Transcultural Psychiatry 40, 63–91.doi.org/10.1177/1363461503040001005
Mills, A. (2004). Inferences from
the case of Ajendra Singh Chauhan: The effect of parental questioning, of meeting the ‘‘previous life’’ family, an aborted attempt to quantify probabilities,
and the impact on his life as a young adult.
Journal of Scientific Exploration 18, 609-41.
Mills, A., & Sobodin, R. (eds.) (1994). Amerindian Rebirth:
Reincarnation Belief among North American Indians and Inuit. Toronto:
University of Toronto Press.
Mills, A., & Tucker, J.B. (2013). Past-life experiences. In Varieties of Anomalous Experience: Examining
The Scientific Evidence (2nd ed.), ed. by E. Cardeña, S. J. Lynn, & S. Krippner, 303-32. Washington, DC: American Psychological Association.
Muller, K.E. (1970).
Reincarnation—Based on Facts. London:
psychic Press.
Murphy, G. (1973). A Caringtonian approach to
Ian Stevenson’s Twenty Cases Suggestive of
Reincarnation.
Journal of.html>carlos mirabelli</a><br><a href=dace157642362d2762ade2d08e9f2c30.html>journal of</a><br><a href=cec29ba0df141485cb434ed5dea8d164.html>journal of</a><br><a href=d1e6713ab368fcfef15917f81587862c.html>journal of</a><br><a href=d139651bf936f534e0edbff708e5aac4.html>journal of</a><br><a href=d3714db49ec164e75691d084835c3e8f.html>journal of</a><br><a href=cafaf6bd428bddf06879c7a2b030ffa9.html>journal of</a><br><a href=ccfba194c4d2eda4f9f154bab740fa33.html>journal of</a><br><a href=c399d646326f7f547a31b3e67ff5cba9.html>journal of</a><br><a href=c37458883d7dc1da77e5bc42053cbba1.html>journal of</a><br><a href=c258272e7c34a21c804a48d7f0f63e5f.html>journal of</a><br><a href=c3c096e2b02e734376836e328fdefa41.html>journal of</a><br><a href=c2631f80f73eb3879cc5fa76cbb0fa79.html>journal of</a><br><a href=3115b776d96c2a1a9b353d6106fcb1d4.html>journal of</a><br><a href=4246b49b2ab217170a9d9ae293c3535a.html>journal of</a><br><a href=41d1023fc29bf75a9d06e3be2f3cb582.html>journal of</a><br><a href=4217cdf4a57fe86406a21aa94115b64e.html>journal of</a><br><a href=453c48168173653d3d96c829396c71ff.html>journal of</a><br><a href=28c624531e3f3db93ec2a2bcbd0cb4e6.html>journal of</a><br><a href=27d278716111f5dc9a4eb518b2f06979.html>journal of</a><br><a href=36ca6e0ca7dd674ed480cf00fffc91ab.html>journal of</a><br><a href=371c69f52e9c8e73343a1fe64d6281ca.html>journal of</a><br><a href=3a5cf58f05581ba393e595ebf9456779.html>journal of</a><br><a href=3d147c2135a058f8aea8cfbb12136af9.html>journal of</a><br><a href=3dd2bc53c43d286986af14ed92c86fa8.html>journal of</a><br><a href=3b152c683cbaefb0e02e3b10d4a4ed4d.html>journal of</a><br><a href=3f5a0b9471d359a44a6cb413e5451da7.html>journal of</a><br><a href=2d193c22cddadeed4e0632996bd74e1f.html>journal of</a><br><a href=30021680090811ac74eeb17baedb734f.html>journal of</a><br><a href=2df9f81abc40184666aa42a597d2f248.html>journal of</a><br><a href=2ff45236230edf473019c2c7cc76721c.html>journal of</a><br><a href=065df18db91d31a6bc152ec6c7483e75.html>journal of</a><br><a href=0a7fb111e971b51745ad34f0892dbc93.html>journal of</a><br><a href=062ad39c672b0a350bc955ae0310bcd2.html>journal of</a><br><a href=1aade7df7480dc0871b024debda58c5f.html>journal of</a><br><a href=17a5ddcdece022b54f94335df86d0a96.html>journal of</a><br><a href=14ec11e07bdfde4eb7208eed183340cf.html>journal of</a><br><a href=10dbe9c467d25d2c582685fb8fe718be.html>journal of</a><br><a href=1521cd9dc209f9057571a87b7a731674.html>journal of</a><br><a href=1463cd34d0f46a275360c3a5cc056687.html>journal of</a><br><a href=0c2503beb104496d89dc7bf09c2723e7.html>journal of</a><br><a href=7afebf00fe29aab1228b2c830865c391.html>journal of</a><br><a href=7a6bd7e28bdc3d9131765c97abffa54f.html>journal of</a><br><a href=7894cf5ed9ca9a092c2e21c8c390a782.html>journal of</a><br><a href=89c77c21834ac443a53865c4d9672652.html>journal of</a><br><a href=8bcb7108a42137490748ac2fe75cf1e0.html>journal of</a><br><a href=84b856434ced35c1fa39bc48c55dffae.html>journal of</a><br><a href=813f5be589b30d6c1ffa0c843f33eba4.html>journal of</a><br><a href=80bd29eec4f5d981f7b52122a8f5f552.html>journal of</a><br><a href=8391b0e576b07e244335a327c9a6a07d.html>journal of</a><br><a href=72dd2dd17699c0cde194b8260c4b74e6.html>journal of</a><br><a href=90dea1f488bfabc5828750c6656fa696.html>journal of</a><br><a href=8f90d7a807fd93c5e83ed168ef21e31f.html>journal of</a><br><a href=f3ab41afb14a37e7999452c1e1d24321.html>journal of</a><br><a href=f2f81cfca67a21be1da48f7c26f38bea.html>journal of</a><br><a href=f687f1bface1d5fca2f11780a4387da8.html>journal of</a><br><a href=f48dfba1854b4cdd9b4626ccc580b0db.html>journal of</a><br><a href=ed4c17c40b10c9f54257eefd33cf2de3.html>journal of</a><br><a href=f1c6593b6315f1d7ada4e9ba84041c49.html>journal of</a><br><a href=e57bbcbe8cc0d8e35cfc29274450a56f.html>journal of</a><br><a href=e537b2b11a8648ab7d94f835eb98af26.html>journal of</a><br><a href=e6783329f0eb7760c76d3a6cf4da65bd.html>journal of</a><br><a href=e16b96e4b1551c3c7c6ef41d4dadb885.html>journal of</a><br><a href=de31950684ec19bd1022a17aa4c112b0.html>journal of</a><br><a href=ec1ce89b8e6f39c1bf613455c3ecd076.html>journal of</a><br><a href=e9efde1607ee77142eae8ada8c6bb467.html>journal of</a>'>Journal of the
American Society for Psychical Research 67, 17-29.
Nutall, M. (1994). The name never dies: Greenland Inuit ideas of the person. In Amerindian Rebirth:
Reincarnation Belief among North American Indians and Inuit ed. by A. Mills & R. Sobodin, 123-35. Toronto:
University of Toronto Press.
Obeyesekere, G. (1980). The rebirth eschatology and its transformations: A contribution to the sociology of early Buddhism. In Karma and Rebirth in Classical Indian Traditions, ed. by W.D. O’Flaherty, 137-64. Berkeley, California, USA:
University of California Press.
Obeyesekere, G. (2002). Imagining Karma: Ethical Transformation in Amerindian, Buddhist, and Greek Rebirth. Berkeley, California, USA:
University of California Press.
O’Flaherty, W.D. (ed.) (1980). Karma and Rebirth in Classical Indian Traditions. Berkeley:
University of California Press.
Ogren, B. (2009). Renaissance and Rebirth:
Reincarnation in Early Modern Italian Kabbalah (
studies in Jewish
History and Culture, vol. 24). Leiden, the Netherlands: Brill. ISBN 978 90 04 17764 2
Ohkado, M., & Okamoto, S. (2014, February).
A case of xenoglossy under hypnosis. Edge Science 17, 7-12.
Onyewuenyi, I.C. (2009). African Belief in
Reincarnation: A Philosophical Reappraisal. BookSurge Publishing. ISBN (Originally published 1982 as ‘A philosophical reappraisal of African belief in
Reincarnation’ in International Philosophical Quarterly 22, 157-168.
Oxford University Press. Oxford English Dictionary, Compact Edition (1977). Oxford: Oxford University Press.
Pasricha, S.K. (1983). New information favoring a paranormal interpretation in
the case of Rakesh Gaur. European
Journal of Parapsychology 5, 77-85. [Reprinted 2008 in S. K. Pasricha, Can the Mind Survive Beyond Death? In Pursuit of Scientific Evidence, vol. 1, 271-81. New Delhi: Harman Publishing House. ISBN 81-86622-93-4.]
Pasricha, S.[K.] (1990). Three conjectured features of
Reincarnation type cases in north India: Responses of persons unfamiliar with actual cases.
Journal of.html>carlos mirabelli</a><br><a href=dace157642362d2762ade2d08e9f2c30.html>journal of</a><br><a href=cec29ba0df141485cb434ed5dea8d164.html>journal of</a><br><a href=d1e6713ab368fcfef15917f81587862c.html>journal of</a><br><a href=d139651bf936f534e0edbff708e5aac4.html>journal of</a><br><a href=d3714db49ec164e75691d084835c3e8f.html>journal of</a><br><a href=cafaf6bd428bddf06879c7a2b030ffa9.html>journal of</a><br><a href=ccfba194c4d2eda4f9f154bab740fa33.html>journal of</a><br><a href=c399d646326f7f547a31b3e67ff5cba9.html>journal of</a><br><a href=c37458883d7dc1da77e5bc42053cbba1.html>journal of</a><br><a href=c258272e7c34a21c804a48d7f0f63e5f.html>journal of</a><br><a href=c3c096e2b02e734376836e328fdefa41.html>journal of</a><br><a href=c2631f80f73eb3879cc5fa76cbb0fa79.html>journal of</a><br><a href=3115b776d96c2a1a9b353d6106fcb1d4.html>journal of</a><br><a href=4246b49b2ab217170a9d9ae293c3535a.html>journal of</a><br><a href=41d1023fc29bf75a9d06e3be2f3cb582.html>journal of</a><br><a href=4217cdf4a57fe86406a21aa94115b64e.html>journal of</a><br><a href=453c48168173653d3d96c829396c71ff.html>journal of</a><br><a href=28c624531e3f3db93ec2a2bcbd0cb4e6.html>journal of</a><br><a href=27d278716111f5dc9a4eb518b2f06979.html>journal of</a><br><a href=36ca6e0ca7dd674ed480cf00fffc91ab.html>journal of</a><br><a href=371c69f52e9c8e73343a1fe64d6281ca.html>journal of</a><br><a href=3a5cf58f05581ba393e595ebf9456779.html>journal of</a><br><a href=3d147c2135a058f8aea8cfbb12136af9.html>journal of</a><br><a href=3dd2bc53c43d286986af14ed92c86fa8.html>journal of</a><br><a href=3b152c683cbaefb0e02e3b10d4a4ed4d.html>journal of</a><br><a href=3f5a0b9471d359a44a6cb413e5451da7.html>journal of</a><br><a href=2d193c22cddadeed4e0632996bd74e1f.html>journal of</a><br><a href=30021680090811ac74eeb17baedb734f.html>journal of</a><br><a href=2df9f81abc40184666aa42a597d2f248.html>journal of</a><br><a href=2ff45236230edf473019c2c7cc76721c.html>journal of</a><br><a href=065df18db91d31a6bc152ec6c7483e75.html>journal of</a><br><a href=0a7fb111e971b51745ad34f0892dbc93.html>journal of</a><br><a href=062ad39c672b0a350bc955ae0310bcd2.html>journal of</a><br><a href=1aade7df7480dc0871b024debda58c5f.html>journal of</a><br><a href=17a5ddcdece022b54f94335df86d0a96.html>journal of</a><br><a href=14ec11e07bdfde4eb7208eed183340cf.html>journal of</a><br><a href=10dbe9c467d25d2c582685fb8fe718be.html>journal of</a><br><a href=1521cd9dc209f9057571a87b7a731674.html>journal of</a><br><a href=1463cd34d0f46a275360c3a5cc056687.html>journal of</a><br><a href=0c2503beb104496d89dc7bf09c2723e7.html>journal of</a><br><a href=7afebf00fe29aab1228b2c830865c391.html>journal of</a><br><a href=7a6bd7e28bdc3d9131765c97abffa54f.html>journal of</a><br><a href=7894cf5ed9ca9a092c2e21c8c390a782.html>journal of</a><br><a href=89c77c21834ac443a53865c4d9672652.html>journal of</a><br><a href=8bcb7108a42137490748ac2fe75cf1e0.html>journal of</a><br><a href=84b856434ced35c1fa39bc48c55dffae.html>journal of</a><br><a href=813f5be589b30d6c1ffa0c843f33eba4.html>journal of</a><br><a href=80bd29eec4f5d981f7b52122a8f5f552.html>journal of</a><br><a href=8391b0e576b07e244335a327c9a6a07d.html>journal of</a><br><a href=72dd2dd17699c0cde194b8260c4b74e6.html>journal of</a><br><a href=90dea1f488bfabc5828750c6656fa696.html>journal of</a><br><a href=8f90d7a807fd93c5e83ed168ef21e31f.html>journal of</a><br><a href=f3ab41afb14a37e7999452c1e1d24321.html>journal of</a><br><a href=f2f81cfca67a21be1da48f7c26f38bea.html>journal of</a><br><a href=f687f1bface1d5fca2f11780a4387da8.html>journal of</a><br><a href=f48dfba1854b4cdd9b4626ccc580b0db.html>journal of</a><br><a href=ed4c17c40b10c9f54257eefd33cf2de3.html>journal of</a><br><a href=f1c6593b6315f1d7ada4e9ba84041c49.html>journal of</a><br><a href=e57bbcbe8cc0d8e35cfc29274450a56f.html>journal of</a><br><a href=e537b2b11a8648ab7d94f835eb98af26.html>journal of</a><br><a href=e6783329f0eb7760c76d3a6cf4da65bd.html>journal of</a><br><a href=e16b96e4b1551c3c7c6ef41d4dadb885.html>journal of</a><br><a href=de31950684ec19bd1022a17aa4c112b0.html>journal of</a><br><a href=ec1ce89b8e6f39c1bf613455c3ecd076.html>journal of</a><br><a href=e9efde1607ee77142eae8ada8c6bb467.html>journal of</a>'>Journal of the
American Society for Psychical Research 84, 227-33. [Reprinted 2008 in S. K. Pasricha, Can the Mind Survive Beyond Death? In Pursuit of Scientific Evidence, vol. 1, 63-72. New Delhi: Harman Publishing House. ISBN 81-86622-93-4.]
Pasricha, S. K. (1998). Cases of the
Reincarnation type in northern India with birthmarks and birth defects.
Journal of Scientific Exploration 12, 259-93.
Pasricha, S.[K.] (1992). Are
Reincarnation type cases shaped by parental guidance? An empirical study
concerning the limits of parents’ influence on children.
Journal of Scientific Exploration 6, 167-180.
Pasricha, S.K. (2011). Do attitudes of families concerned influence features of children who claim to remember previous lives? Indian
Journal of Psychiatry 53/1, 21-24. doi:10.4103/0019-5545.75554
Pasricha, S.K., & Barker, D.R. (1981).
A case of the
Reincarnation type in India:
the case of Rakesh Gaur. European
Journal of Parapsychology 3, 381-408. [Reprinted 2008 in S. K. Pasricha, Can the Mind Survive Beyond Death? In Pursuit of Scientific Evidence, vol. 1, 237-69. New Delhi: Harman Publishing House. ISBN 81-86622-93-4.]
Pasricha, S.K., Keil, J., Tucker, J.B., & Stevenson, I. (2005). Some bodily malformations attributed to previous lives.
Journal of Scientific Exploration 19, 359-83.
Pinson, D. (1999).
Reincarnation and Judaism: The Journey of the Soul. Northvale, New Jersey, USA: Jason Aronson. ISBN 0-7657-6064-9
Ransom, C. (2015). A critique of
Ian Stevenson’s rebirth research. In The Myth of an Afterlife:
the case of against
Life after Death, ed. by M. Martin & K. Augustine, 639-644. Lanham, Maryland, USA: Rowman & Littlefield. ISBN 978-0-8108-8677-3
Rogo, D.S. (1985).
The Search for Yesterday: A Critical
Examination of the
evidence for the Reincarnation. Englewood Cliffs, New Jersey, USA: Prentice-Hall.
Roll, W.G. (1982). The changing perspective on
Life after death. In Advances in Parapsychological Research 3, ed. by S. Krippner, 147-291.
New York: Plenum.
Schibli, H.S. (1990). Pherekydes of Syros.
New York: Oxford University Press.
Schouten, S., & Stevenson, I. (1998). Does the socio-psychological hypothesis explain cases of the
Reincarnation type?
Journal of Nervous and Mental Disease 186, 504-6.
Sharma, P., & Tucker, J.B. (2004). Cases of the
Reincarnation type with memories
From the intermission between lives.
Journal of Near-Death Studies 23, 101-18.
Shermer, M. (2018). Heavens on Earth:
The Scientific Search
for the Afterlife,
immortality, and Utopia.
New York: Henry Holt. ISBN 978-1-62779-857-0
Smith, A. (1984). Did Porphyry reject the transmigration of human souls into animals? Rheinisches Museum für Philologie (Neue Folge), 127. Bd., H. 3/4, 276-84.
Smith, A.P. (2015).
The Lost Teachings of the Cathars: Their Beliefs and Practices. London: Watkins.
Snow, R.L. (1999). Looking for Carroll Beckwith:
The True Story of a Detective's Search for his
Past Life. Emmaus, Pennsylvania, USA: Rodale Books.
Somersan, S. (1981). Death Symbolism: A Cross-Cultural Study. [ PhD thesis, Ohio State University. Ann Arbor, MI: University Microfilms.]
Somersan, S. (1984). Death symbolism in matrilineal societies. Ethos 12, 151-64.
Stapp, H.P. [2009]. Compatibility of contemporary
physical theory with personality
Survival. [Web post.]
Stevenson, I. (1960). The
evidence for the Survival from claimed
Memories of former incarnations. Part I.
review of the data.
Journal of.html>carlos mirabelli</a><br><a href=dace157642362d2762ade2d08e9f2c30.html>journal of</a><br><a href=cec29ba0df141485cb434ed5dea8d164.html>journal of</a><br><a href=d1e6713ab368fcfef15917f81587862c.html>journal of</a><br><a href=d139651bf936f534e0edbff708e5aac4.html>journal of</a><br><a href=d3714db49ec164e75691d084835c3e8f.html>journal of</a><br><a href=cafaf6bd428bddf06879c7a2b030ffa9.html>journal of</a><br><a href=ccfba194c4d2eda4f9f154bab740fa33.html>journal of</a><br><a href=c399d646326f7f547a31b3e67ff5cba9.html>journal of</a><br><a href=c37458883d7dc1da77e5bc42053cbba1.html>journal of</a><br><a href=c258272e7c34a21c804a48d7f0f63e5f.html>journal of</a><br><a href=c3c096e2b02e734376836e328fdefa41.html>journal of</a><br><a href=c2631f80f73eb3879cc5fa76cbb0fa79.html>journal of</a><br><a href=3115b776d96c2a1a9b353d6106fcb1d4.html>journal of</a><br><a href=4246b49b2ab217170a9d9ae293c3535a.html>journal of</a><br><a href=41d1023fc29bf75a9d06e3be2f3cb582.html>journal of</a><br><a href=4217cdf4a57fe86406a21aa94115b64e.html>journal of</a><br><a href=453c48168173653d3d96c829396c71ff.html>journal of</a><br><a href=28c624531e3f3db93ec2a2bcbd0cb4e6.html>journal of</a><br><a href=27d278716111f5dc9a4eb518b2f06979.html>journal of</a><br><a href=36ca6e0ca7dd674ed480cf00fffc91ab.html>journal of</a><br><a href=371c69f52e9c8e73343a1fe64d6281ca.html>journal of</a><br><a href=3a5cf58f05581ba393e595ebf9456779.html>journal of</a><br><a href=3d147c2135a058f8aea8cfbb12136af9.html>journal of</a><br><a href=3dd2bc53c43d286986af14ed92c86fa8.html>journal of</a><br><a href=3b152c683cbaefb0e02e3b10d4a4ed4d.html>journal of</a><br><a href=3f5a0b9471d359a44a6cb413e5451da7.html>journal of</a><br><a href=2d193c22cddadeed4e0632996bd74e1f.html>journal of</a><br><a href=30021680090811ac74eeb17baedb734f.html>journal of</a><br><a href=2df9f81abc40184666aa42a597d2f248.html>journal of</a><br><a href=2ff45236230edf473019c2c7cc76721c.html>journal of</a><br><a href=065df18db91d31a6bc152ec6c7483e75.html>journal of</a><br><a href=0a7fb111e971b51745ad34f0892dbc93.html>journal of</a><br><a href=062ad39c672b0a350bc955ae0310bcd2.html>journal of</a><br><a href=1aade7df7480dc0871b024debda58c5f.html>journal of</a><br><a href=17a5ddcdece022b54f94335df86d0a96.html>journal of</a><br><a href=14ec11e07bdfde4eb7208eed183340cf.html>journal of</a><br><a href=10dbe9c467d25d2c582685fb8fe718be.html>journal of</a><br><a href=1521cd9dc209f9057571a87b7a731674.html>journal of</a><br><a href=1463cd34d0f46a275360c3a5cc056687.html>journal of</a><br><a href=0c2503beb104496d89dc7bf09c2723e7.html>journal of</a><br><a href=7afebf00fe29aab1228b2c830865c391.html>journal of</a><br><a href=7a6bd7e28bdc3d9131765c97abffa54f.html>journal of</a><br><a href=7894cf5ed9ca9a092c2e21c8c390a782.html>journal of</a><br><a href=89c77c21834ac443a53865c4d9672652.html>journal of</a><br><a href=8bcb7108a42137490748ac2fe75cf1e0.html>journal of</a><br><a href=84b856434ced35c1fa39bc48c55dffae.html>journal of</a><br><a href=813f5be589b30d6c1ffa0c843f33eba4.html>journal of</a><br><a href=80bd29eec4f5d981f7b52122a8f5f552.html>journal of</a><br><a href=8391b0e576b07e244335a327c9a6a07d.html>journal of</a><br><a href=72dd2dd17699c0cde194b8260c4b74e6.html>journal of</a><br><a href=90dea1f488bfabc5828750c6656fa696.html>journal of</a><br><a href=8f90d7a807fd93c5e83ed168ef21e31f.html>journal of</a><br><a href=f3ab41afb14a37e7999452c1e1d24321.html>journal of</a><br><a href=f2f81cfca67a21be1da48f7c26f38bea.html>journal of</a><br><a href=f687f1bface1d5fca2f11780a4387da8.html>journal of</a><br><a href=f48dfba1854b4cdd9b4626ccc580b0db.html>journal of</a><br><a href=ed4c17c40b10c9f54257eefd33cf2de3.html>journal of</a><br><a href=f1c6593b6315f1d7ada4e9ba84041c49.html>journal of</a><br><a href=e57bbcbe8cc0d8e35cfc29274450a56f.html>journal of</a><br><a href=e537b2b11a8648ab7d94f835eb98af26.html>journal of</a><br><a href=e6783329f0eb7760c76d3a6cf4da65bd.html>journal of</a><br><a href=e16b96e4b1551c3c7c6ef41d4dadb885.html>journal of</a><br><a href=de31950684ec19bd1022a17aa4c112b0.html>journal of</a><br><a href=ec1ce89b8e6f39c1bf613455c3ecd076.html>journal of</a><br><a href=e9efde1607ee77142eae8ada8c6bb467.html>journal of</a>'>Journal of the
American Society for Psychical Research 54, 51-71.
Stevenson, I. (1966). Twenty cases suggestive of
Reincarnation.
Proceedings of.html>proceedings of</a><br><a href=853f68735a0dc5cac63462644695a93a.html>proceedings of</a><br><a href=890eb7aca7aa631a0493918b6a77a0eb.html>proceedings of</a><br><a href=7409294f91609a97138bc997dac33abc.html>proceedings of</a><br><a href=707e0c8fd94aa17d856dcac448fb38d2.html>proceedings of</a><br><a href=73f828b66e7d0075f774324a2dfa10c7.html>proceedings of</a><br><a href=8a1633199e96f1b8d58224783e206394.html>proceedings of</a><br><a href=8cad8de58f8b673e9b9d81034b9a619a.html>proceedings of</a><br><a href=ba8aed4cc0606fa5b196da3abe375ead.html>proceedings of</a><br><a href=bd597a102cff5036ee7e9bfb8d624c29.html>proceedings of</a><br><a href=be5602a8f5aa0bbef0bdb9ea06e9772d.html>proceedings of</a><br><a href=bb442ceca43aadd1d53cfaf08c613424.html>proceedings of</a><br><a href=d70782e858e8af7ff47a0a62e484e8b6.html>proceedings of</a><br><a href=d47e8100df2953b53c5ddf2f46877f28.html>proceedings of</a><br><a href=d39c01a8197278b19d79fcc8b3dde1e7.html>proceedings of</a><br><a href=d9efd393efd500e25d364f019ba7147d.html>proceedings of</a><br><a href=cda8a7a46e5a8d0eca5213238dc399a3.html>proceedings of</a><br><a href=ca68ace02b5be21b68ea8fb873df23a4.html>proceedings of</a><br><a href=cb154d1981e6df77c5647542b8b7e2dc.html>proceedings of</a><br><a href=c246c4fc9fe28ceead51ba473ef708ef.html>proceedings of</a><br><a href=c16efb05f3ffe98c127cd21a16d40150.html>proceedings of</a><br><a href=e92e77992114d5db3c92579d3637f28c.html>proceedings of</a><br><a href=eb21509bce3032ed4f119502483568a0.html>proceedings of</a><br><a href=ec74e3574812c09f9c6dca908290a7ed.html>proceedings of</a><br><a href=ed1209b0819064c6d27de3200fb7bdd9.html>proceedings of</a><br><a href=e8c07978b84a17cd20524e68032c2b87.html>proceedings of</a><br><a href=ebe74cac5548c1e778159c9f4142d430.html>proceedings of</a><br><a href=e84b7ff1c9e5d67038c012796f43cc4d.html>proceedings of</a><br><a href=e836543e27d6fd6bc2fe75bd3ec82c8e.html>proceedings of</a><br><a href=fecdb09f6275dfec0654037742c85514.html>proceedings of</a><br><a href=fdb3e6c80709a1a2a184575e8fadb165.html>proceedings of</a><br><a href=ff7e617e5b1c36510b3e9c7e147c9e17.html>proceedings of</a><br><a href=f3ddf375574279b9485dcc70f59f5b20.html>proceedings of</a><br><a href=f22d878b28d5618e1535934d577899b9.html>proceedings of</a><br><a href=e6984f3cb5c59b10d596e5f15e57e273.html>proceedings of</a><br><a href=e605edd03486b5a36c27fed7bfff0e4f.html>proceedings of</a><br><a href=e6255ee96937177a017f25d12d7a7995.html>proceedings of</a><br><a href=e7c37bb497482c14d586fcf37d6113a1.html>proceedings of</a><br><a href=fb98770e9a904777e90106675e3d0334.html>proceedings of</a><br><a href=fade791d0b1c5e2fb2f1205a61685220.html>proceedings of</a><br><a href=f8c5c3becb10d7b6ec71d4c07002548e.html>proceedings of</a><br><a href=fa13596bc0e5e61e237725b3531311eb.html>proceedings of</a><br><a href=efcb574dd2c3a9b47430e36991a3c1f3.html>proceedings of</a><br><a href=f1625300ca8c00e931e4354e722c97b6.html>proceedings of</a><br><a href=f0ea867f4c69837046fb5422e7ca4802.html>proceedings of</a><br><a href=eddda0ab64b66d460c5c2fecc5897afb.html>proceedings of</a><br><a href=1f3e73da79fb098c3841213a35b14880.html>proceedings of</a><br><a href=1e3a6f3b9e3f9fd289145fdf2688164f.html>proceedings of</a><br><a href=1fc99b59d18c51fb937e15316200b157.html>proceedings of</a><br><a href=1e1265e471125c6fcc8be8aa1d4b46ac.html>proceedings of</a><br><a href=1e0793b9f7599ac75463a5d7a44ae552.html>proceedings of</a><br><a href=0fd51872d32b86003146a7dfda430977.html>proceedings of</a><br><a href=0cd798b63efb72ac37d805fc8d5f12d2.html>proceedings of</a><br><a href=0c9e6899609da4c04d52a0eea5e65dea.html>proceedings of</a><br><a href=0d036f6252ff5c340dba1565c74ce2b0.html>proceedings of</a><br><a href=0cd4ae70ca07bfd66618d91d69bd0a24.html>proceedings of</a><br><a href=08c393c303bbc809db9affa2a66ece19.html>proceedings of</a><br><a href=0940711d7d6894ed16776ad5ae7a60f3.html>proceedings of</a><br><a href=0886ea81a2bc08e58659fe412a609ded.html>proceedings of</a><br><a href=078dbf1aa332a1d8ef7571f41a2c9dca.html>proceedings of</a><br><a href=06c3b27fac02a9dbddc62e296e63905c.html>proceedings of</a><br><a href=0b7d14291da62014e2beb1862399064c.html>proceedings of</a><br><a href=07974225d1765c90e580d091efa3e3d6.html>proceedings of</a><br><a href=12bd4bdf2ae2c48507eb3b1b807b0155.html>proceedings of</a><br><a href=15798790e098377f823c15a1a3d825bc.html>proceedings of</a><br><a href=149738a0f6eefa7cf772fcd64a3dc107.html>proceedings of</a><br><a href=169b44a76a619d8597ec69db6696cea7.html>proceedings of</a><br><a href=01030b738b3c0de7a3d35b23d642e8ad.html>proceedings of</a><br><a href=2228f045d58d399aca9e7665851b432d.html>proceedings of</a><br><a href=215e473faad950805d04209cf98e7909.html>proceedings of</a><br><a href=b1f0d538d11ea0839f7fc51a513e3d96.html>proceedings of</a><br><a href=afd396ee8ea655892172a588cd63edb6.html>proceedings of</a><br><a href=b28fc5bb4ce02853be7975f2ee0649ca.html>proceedings of</a><br><a href=a3a319c6ecc88ae5f66da06bfa765057.html>proceedings of</a><br><a href=9ec44b710807fed8e1cb690a0bb35835.html>proceedings of</a><br><a href=a1382e51d3685e50107b8298c4aeb208.html>proceedings of</a><br><a href=acf3be9a09406ad95d5fb7bc5db52337.html>proceedings of</a><br><a href=ab84e69e5af0a8258162366023d74aed.html>proceedings of</a><br><a href=94f41b0314dceca7ef2eb28be63ccf4b.html>proceedings of</a><br><a href=95f31d71db8afd937dc08d2b6ab24cd7.html>proceedings of</a><br><a href=9427d6bafbdb706166bdc42676db58ac.html>proceedings of</a><br><a href=940a77b81c7fd72cd488dafcefc2e5dc.html>proceedings of</a><br><a href=952dac69d0c1c10f5f5c1e3a91d5a73a.html>proceedings of</a><br><a href=b50389e5129819134a4a7ff06a5984eb.html>proceedings of</a><br><a href=b4c679b0804a7d57e68b7eee551990ca.html>proceedings of</a><br><a href=a47081e3989d46fbef971e7775bc5c24.html>proceedings of</a><br><a href=a6ca2712e7ad3a55b69bd7fac8530242.html>proceedings of</a><br><a href=a6569fc462502a8c29a8d16f8bce84b2.html>proceedings of</a><br><a href=9923eaf656b6e6d1aeaa771a89e4dcdb.html>proceedings of</a>'>Proceedings of the
American Society for Psychical Research 26, 1-361.
Stevenson, I. (1973). Carington’s psychon theory as applied to cases of the
Reincarnation type:
A reply.html>a reply</a>'>A reply to
Gardner Murphy.
Journal of.html>carlos mirabelli</a><br><a href=dace157642362d2762ade2d08e9f2c30.html>journal of</a><br><a href=cec29ba0df141485cb434ed5dea8d164.html>journal of</a><br><a href=d1e6713ab368fcfef15917f81587862c.html>journal of</a><br><a href=d139651bf936f534e0edbff708e5aac4.html>journal of</a><br><a href=d3714db49ec164e75691d084835c3e8f.html>journal of</a><br><a href=cafaf6bd428bddf06879c7a2b030ffa9.html>journal of</a><br><a href=ccfba194c4d2eda4f9f154bab740fa33.html>journal of</a><br><a href=c399d646326f7f547a31b3e67ff5cba9.html>journal of</a><br><a href=c37458883d7dc1da77e5bc42053cbba1.html>journal of</a><br><a href=c258272e7c34a21c804a48d7f0f63e5f.html>journal of</a><br><a href=c3c096e2b02e734376836e328fdefa41.html>journal of</a><br><a href=c2631f80f73eb3879cc5fa76cbb0fa79.html>journal of</a><br><a href=3115b776d96c2a1a9b353d6106fcb1d4.html>journal of</a><br><a href=4246b49b2ab217170a9d9ae293c3535a.html>journal of</a><br><a href=41d1023fc29bf75a9d06e3be2f3cb582.html>journal of</a><br><a href=4217cdf4a57fe86406a21aa94115b64e.html>journal of</a><br><a href=453c48168173653d3d96c829396c71ff.html>journal of</a><br><a href=28c624531e3f3db93ec2a2bcbd0cb4e6.html>journal of</a><br><a href=27d278716111f5dc9a4eb518b2f06979.html>journal of</a><br><a href=36ca6e0ca7dd674ed480cf00fffc91ab.html>journal of</a><br><a href=371c69f52e9c8e73343a1fe64d6281ca.html>journal of</a><br><a href=3a5cf58f05581ba393e595ebf9456779.html>journal of</a><br><a href=3d147c2135a058f8aea8cfbb12136af9.html>journal of</a><br><a href=3dd2bc53c43d286986af14ed92c86fa8.html>journal of</a><br><a href=3b152c683cbaefb0e02e3b10d4a4ed4d.html>journal of</a><br><a href=3f5a0b9471d359a44a6cb413e5451da7.html>journal of</a><br><a href=2d193c22cddadeed4e0632996bd74e1f.html>journal of</a><br><a href=30021680090811ac74eeb17baedb734f.html>journal of</a><br><a href=2df9f81abc40184666aa42a597d2f248.html>journal of</a><br><a href=2ff45236230edf473019c2c7cc76721c.html>journal of</a><br><a href=065df18db91d31a6bc152ec6c7483e75.html>journal of</a><br><a href=0a7fb111e971b51745ad34f0892dbc93.html>journal of</a><br><a href=062ad39c672b0a350bc955ae0310bcd2.html>journal of</a><br><a href=1aade7df7480dc0871b024debda58c5f.html>journal of</a><br><a href=17a5ddcdece022b54f94335df86d0a96.html>journal of</a><br><a href=14ec11e07bdfde4eb7208eed183340cf.html>journal of</a><br><a href=10dbe9c467d25d2c582685fb8fe718be.html>journal of</a><br><a href=1521cd9dc209f9057571a87b7a731674.html>journal of</a><br><a href=1463cd34d0f46a275360c3a5cc056687.html>journal of</a><br><a href=0c2503beb104496d89dc7bf09c2723e7.html>journal of</a><br><a href=7afebf00fe29aab1228b2c830865c391.html>journal of</a><br><a href=7a6bd7e28bdc3d9131765c97abffa54f.html>journal of</a><br><a href=7894cf5ed9ca9a092c2e21c8c390a782.html>journal of</a><br><a href=89c77c21834ac443a53865c4d9672652.html>journal of</a><br><a href=8bcb7108a42137490748ac2fe75cf1e0.html>journal of</a><br><a href=84b856434ced35c1fa39bc48c55dffae.html>journal of</a><br><a href=813f5be589b30d6c1ffa0c843f33eba4.html>journal of</a><br><a href=80bd29eec4f5d981f7b52122a8f5f552.html>journal of</a><br><a href=8391b0e576b07e244335a327c9a6a07d.html>journal of</a><br><a href=72dd2dd17699c0cde194b8260c4b74e6.html>journal of</a><br><a href=90dea1f488bfabc5828750c6656fa696.html>journal of</a><br><a href=8f90d7a807fd93c5e83ed168ef21e31f.html>journal of</a><br><a href=f3ab41afb14a37e7999452c1e1d24321.html>journal of</a><br><a href=f2f81cfca67a21be1da48f7c26f38bea.html>journal of</a><br><a href=f687f1bface1d5fca2f11780a4387da8.html>journal of</a><br><a href=f48dfba1854b4cdd9b4626ccc580b0db.html>journal of</a><br><a href=ed4c17c40b10c9f54257eefd33cf2de3.html>journal of</a><br><a href=f1c6593b6315f1d7ada4e9ba84041c49.html>journal of</a><br><a href=e57bbcbe8cc0d8e35cfc29274450a56f.html>journal of</a><br><a href=e537b2b11a8648ab7d94f835eb98af26.html>journal of</a><br><a href=e6783329f0eb7760c76d3a6cf4da65bd.html>journal of</a><br><a href=e16b96e4b1551c3c7c6ef41d4dadb885.html>journal of</a><br><a href=de31950684ec19bd1022a17aa4c112b0.html>journal of</a><br><a href=ec1ce89b8e6f39c1bf613455c3ecd076.html>journal of</a><br><a href=e9efde1607ee77142eae8ada8c6bb467.html>journal of</a>'>Journal of the
American Society for Psychical Research 67, 130-145.
Stevenson, I. (1974a). Some questions related to cases of the
Reincarnation type.
Journal of.html>carlos mirabelli</a><br><a href=dace157642362d2762ade2d08e9f2c30.html>journal of</a><br><a href=cec29ba0df141485cb434ed5dea8d164.html>journal of</a><br><a href=d1e6713ab368fcfef15917f81587862c.html>journal of</a><br><a href=d139651bf936f534e0edbff708e5aac4.html>journal of</a><br><a href=d3714db49ec164e75691d084835c3e8f.html>journal of</a><br><a href=cafaf6bd428bddf06879c7a2b030ffa9.html>journal of</a><br><a href=ccfba194c4d2eda4f9f154bab740fa33.html>journal of</a><br><a href=c399d646326f7f547a31b3e67ff5cba9.html>journal of</a><br><a href=c37458883d7dc1da77e5bc42053cbba1.html>journal of</a><br><a href=c258272e7c34a21c804a48d7f0f63e5f.html>journal of</a><br><a href=c3c096e2b02e734376836e328fdefa41.html>journal of</a><br><a href=c2631f80f73eb3879cc5fa76cbb0fa79.html>journal of</a><br><a href=3115b776d96c2a1a9b353d6106fcb1d4.html>journal of</a><br><a href=4246b49b2ab217170a9d9ae293c3535a.html>journal of</a><br><a href=41d1023fc29bf75a9d06e3be2f3cb582.html>journal of</a><br><a href=4217cdf4a57fe86406a21aa94115b64e.html>journal of</a><br><a href=453c48168173653d3d96c829396c71ff.html>journal of</a><br><a href=28c624531e3f3db93ec2a2bcbd0cb4e6.html>journal of</a><br><a href=27d278716111f5dc9a4eb518b2f06979.html>journal of</a><br><a href=36ca6e0ca7dd674ed480cf00fffc91ab.html>journal of</a><br><a href=371c69f52e9c8e73343a1fe64d6281ca.html>journal of</a><br><a href=3a5cf58f05581ba393e595ebf9456779.html>journal of</a><br><a href=3d147c2135a058f8aea8cfbb12136af9.html>journal of</a><br><a href=3dd2bc53c43d286986af14ed92c86fa8.html>journal of</a><br><a href=3b152c683cbaefb0e02e3b10d4a4ed4d.html>journal of</a><br><a href=3f5a0b9471d359a44a6cb413e5451da7.html>journal of</a><br><a href=2d193c22cddadeed4e0632996bd74e1f.html>journal of</a><br><a href=30021680090811ac74eeb17baedb734f.html>journal of</a><br><a href=2df9f81abc40184666aa42a597d2f248.html>journal of</a><br><a href=2ff45236230edf473019c2c7cc76721c.html>journal of</a><br><a href=065df18db91d31a6bc152ec6c7483e75.html>journal of</a><br><a href=0a7fb111e971b51745ad34f0892dbc93.html>journal of</a><br><a href=062ad39c672b0a350bc955ae0310bcd2.html>journal of</a><br><a href=1aade7df7480dc0871b024debda58c5f.html>journal of</a><br><a href=17a5ddcdece022b54f94335df86d0a96.html>journal of</a><br><a href=14ec11e07bdfde4eb7208eed183340cf.html>journal of</a><br><a href=10dbe9c467d25d2c582685fb8fe718be.html>journal of</a><br><a href=1521cd9dc209f9057571a87b7a731674.html>journal of</a><br><a href=1463cd34d0f46a275360c3a5cc056687.html>journal of</a><br><a href=0c2503beb104496d89dc7bf09c2723e7.html>journal of</a><br><a href=7afebf00fe29aab1228b2c830865c391.html>journal of</a><br><a href=7a6bd7e28bdc3d9131765c97abffa54f.html>journal of</a><br><a href=7894cf5ed9ca9a092c2e21c8c390a782.html>journal of</a><br><a href=89c77c21834ac443a53865c4d9672652.html>journal of</a><br><a href=8bcb7108a42137490748ac2fe75cf1e0.html>journal of</a><br><a href=84b856434ced35c1fa39bc48c55dffae.html>journal of</a><br><a href=813f5be589b30d6c1ffa0c843f33eba4.html>journal of</a><br><a href=80bd29eec4f5d981f7b52122a8f5f552.html>journal of</a><br><a href=8391b0e576b07e244335a327c9a6a07d.html>journal of</a><br><a href=72dd2dd17699c0cde194b8260c4b74e6.html>journal of</a><br><a href=90dea1f488bfabc5828750c6656fa696.html>journal of</a><br><a href=8f90d7a807fd93c5e83ed168ef21e31f.html>journal of</a><br><a href=f3ab41afb14a37e7999452c1e1d24321.html>journal of</a><br><a href=f2f81cfca67a21be1da48f7c26f38bea.html>journal of</a><br><a href=f687f1bface1d5fca2f11780a4387da8.html>journal of</a><br><a href=f48dfba1854b4cdd9b4626ccc580b0db.html>journal of</a><br><a href=ed4c17c40b10c9f54257eefd33cf2de3.html>journal of</a><br><a href=f1c6593b6315f1d7ada4e9ba84041c49.html>journal of</a><br><a href=e57bbcbe8cc0d8e35cfc29274450a56f.html>journal of</a><br><a href=e537b2b11a8648ab7d94f835eb98af26.html>journal of</a><br><a href=e6783329f0eb7760c76d3a6cf4da65bd.html>journal of</a><br><a href=e16b96e4b1551c3c7c6ef41d4dadb885.html>journal of</a><br><a href=de31950684ec19bd1022a17aa4c112b0.html>journal of</a><br><a href=ec1ce89b8e6f39c1bf613455c3ecd076.html>journal of</a><br><a href=e9efde1607ee77142eae8ada8c6bb467.html>journal of</a>'>Journal of the
American Society for Psychical Research 68, 395-416.
Stevenson, I. (1974b). Twenty Cases Suggestive of
Reincarnation (2nd ed., rev.). Charlottesville, Virginia, USA: University Press of Virginia.
Stevenson, I. (1974c). Xenoglossy: A Review and
Report of a Case. Charlottesville, Virginia, USA:University Press of Virginia.
Stevenson, I. (1980). Cases of the
Reincarnation Type. Vol. III: Twelve Cases in Lebanon and Turkey. Charlottesville, Virginia, USA: University Press of Virginia.
Stevenson, I. (1986).
reply to C.T.K. Chari.
Journal of.html>carlos mirabelli</a><br><a href=dace157642362d2762ade2d08e9f2c30.html>journal of</a><br><a href=cec29ba0df141485cb434ed5dea8d164.html>journal of</a><br><a href=d1e6713ab368fcfef15917f81587862c.html>journal of</a><br><a href=d139651bf936f534e0edbff708e5aac4.html>journal of</a><br><a href=d3714db49ec164e75691d084835c3e8f.html>journal of</a><br><a href=cafaf6bd428bddf06879c7a2b030ffa9.html>journal of</a><br><a href=ccfba194c4d2eda4f9f154bab740fa33.html>journal of</a><br><a href=c399d646326f7f547a31b3e67ff5cba9.html>journal of</a><br><a href=c37458883d7dc1da77e5bc42053cbba1.html>journal of</a><br><a href=c258272e7c34a21c804a48d7f0f63e5f.html>journal of</a><br><a href=c3c096e2b02e734376836e328fdefa41.html>journal of</a><br><a href=c2631f80f73eb3879cc5fa76cbb0fa79.html>journal of</a><br><a href=3115b776d96c2a1a9b353d6106fcb1d4.html>journal of</a><br><a href=4246b49b2ab217170a9d9ae293c3535a.html>journal of</a><br><a href=41d1023fc29bf75a9d06e3be2f3cb582.html>journal of</a><br><a href=4217cdf4a57fe86406a21aa94115b64e.html>journal of</a><br><a href=453c48168173653d3d96c829396c71ff.html>journal of</a><br><a href=28c624531e3f3db93ec2a2bcbd0cb4e6.html>journal of</a><br><a href=27d278716111f5dc9a4eb518b2f06979.html>journal of</a><br><a href=36ca6e0ca7dd674ed480cf00fffc91ab.html>journal of</a><br><a href=371c69f52e9c8e73343a1fe64d6281ca.html>journal of</a><br><a href=3a5cf58f05581ba393e595ebf9456779.html>journal of</a><br><a href=3d147c2135a058f8aea8cfbb12136af9.html>journal of</a><br><a href=3dd2bc53c43d286986af14ed92c86fa8.html>journal of</a><br><a href=3b152c683cbaefb0e02e3b10d4a4ed4d.html>journal of</a><br><a href=3f5a0b9471d359a44a6cb413e5451da7.html>journal of</a><br><a href=2d193c22cddadeed4e0632996bd74e1f.html>journal of</a><br><a href=30021680090811ac74eeb17baedb734f.html>journal of</a><br><a href=2df9f81abc40184666aa42a597d2f248.html>journal of</a><br><a href=2ff45236230edf473019c2c7cc76721c.html>journal of</a><br><a href=065df18db91d31a6bc152ec6c7483e75.html>journal of</a><br><a href=0a7fb111e971b51745ad34f0892dbc93.html>journal of</a><br><a href=062ad39c672b0a350bc955ae0310bcd2.html>journal of</a><br><a href=1aade7df7480dc0871b024debda58c5f.html>journal of</a><br><a href=17a5ddcdece022b54f94335df86d0a96.html>journal of</a><br><a href=14ec11e07bdfde4eb7208eed183340cf.html>journal of</a><br><a href=10dbe9c467d25d2c582685fb8fe718be.html>journal of</a><br><a href=1521cd9dc209f9057571a87b7a731674.html>journal of</a><br><a href=1463cd34d0f46a275360c3a5cc056687.html>journal of</a><br><a href=0c2503beb104496d89dc7bf09c2723e7.html>journal of</a><br><a href=7afebf00fe29aab1228b2c830865c391.html>journal of</a><br><a href=7a6bd7e28bdc3d9131765c97abffa54f.html>journal of</a><br><a href=7894cf5ed9ca9a092c2e21c8c390a782.html>journal of</a><br><a href=89c77c21834ac443a53865c4d9672652.html>journal of</a><br><a href=8bcb7108a42137490748ac2fe75cf1e0.html>journal of</a><br><a href=84b856434ced35c1fa39bc48c55dffae.html>journal of</a><br><a href=813f5be589b30d6c1ffa0c843f33eba4.html>journal of</a><br><a href=80bd29eec4f5d981f7b52122a8f5f552.html>journal of</a><br><a href=8391b0e576b07e244335a327c9a6a07d.html>journal of</a><br><a href=72dd2dd17699c0cde194b8260c4b74e6.html>journal of</a><br><a href=90dea1f488bfabc5828750c6656fa696.html>journal of</a><br><a href=8f90d7a807fd93c5e83ed168ef21e31f.html>journal of</a><br><a href=f3ab41afb14a37e7999452c1e1d24321.html>journal of</a><br><a href=f2f81cfca67a21be1da48f7c26f38bea.html>journal of</a><br><a href=f687f1bface1d5fca2f11780a4387da8.html>journal of</a><br><a href=f48dfba1854b4cdd9b4626ccc580b0db.html>journal of</a><br><a href=ed4c17c40b10c9f54257eefd33cf2de3.html>journal of</a><br><a href=f1c6593b6315f1d7ada4e9ba84041c49.html>journal of</a><br><a href=e57bbcbe8cc0d8e35cfc29274450a56f.html>journal of</a><br><a href=e537b2b11a8648ab7d94f835eb98af26.html>journal of</a><br><a href=e6783329f0eb7760c76d3a6cf4da65bd.html>journal of</a><br><a href=e16b96e4b1551c3c7c6ef41d4dadb885.html>journal of</a><br><a href=de31950684ec19bd1022a17aa4c112b0.html>journal of</a><br><a href=ec1ce89b8e6f39c1bf613455c3ecd076.html>journal of</a><br><a href=e9efde1607ee77142eae8ada8c6bb467.html>journal of</a>'>Journal of the
Society for.html>society for</a><br><a href=0234f4298336ef6bea9e67823ecce94a.html>society for</a>'>Society for Psychical.html>society for</a><br><a href=
Society for.html>society for</a>'>Society for Psychical Research 53, 474-75.
Stevenson, I. (1983a). Cases of the
Reincarnation Type. Vol. IV: Twelve Cases in Thailand and Burma. Charlottesville, Virginia, USA: University Press of Virginia.
Stevenson, I. (1983b). Cryptomnesia and
parapsychology.
Journal of.html>carlos mirabelli</a><br><a href=dace157642362d2762ade2d08e9f2c30.html>journal of</a><br><a href=cec29ba0df141485cb434ed5dea8d164.html>journal of</a><br><a href=d1e6713ab368fcfef15917f81587862c.html>journal of</a><br><a href=d139651bf936f534e0edbff708e5aac4.html>journal of</a><br><a href=d3714db49ec164e75691d084835c3e8f.html>journal of</a><br><a href=cafaf6bd428bddf06879c7a2b030ffa9.html>journal of</a><br><a href=ccfba194c4d2eda4f9f154bab740fa33.html>journal of</a><br><a href=c399d646326f7f547a31b3e67ff5cba9.html>journal of</a><br><a href=c37458883d7dc1da77e5bc42053cbba1.html>journal of</a><br><a href=c258272e7c34a21c804a48d7f0f63e5f.html>journal of</a><br><a href=c3c096e2b02e734376836e328fdefa41.html>journal of</a><br><a href=c2631f80f73eb3879cc5fa76cbb0fa79.html>journal of</a><br><a href=3115b776d96c2a1a9b353d6106fcb1d4.html>journal of</a><br><a href=4246b49b2ab217170a9d9ae293c3535a.html>journal of</a><br><a href=41d1023fc29bf75a9d06e3be2f3cb582.html>journal of</a><br><a href=4217cdf4a57fe86406a21aa94115b64e.html>journal of</a><br><a href=453c48168173653d3d96c829396c71ff.html>journal of</a><br><a href=28c624531e3f3db93ec2a2bcbd0cb4e6.html>journal of</a><br><a href=27d278716111f5dc9a4eb518b2f06979.html>journal of</a><br><a href=36ca6e0ca7dd674ed480cf00fffc91ab.html>journal of</a><br><a href=371c69f52e9c8e73343a1fe64d6281ca.html>journal of</a><br><a href=3a5cf58f05581ba393e595ebf9456779.html>journal of</a><br><a href=3d147c2135a058f8aea8cfbb12136af9.html>journal of</a><br><a href=3dd2bc53c43d286986af14ed92c86fa8.html>journal of</a><br><a href=3b152c683cbaefb0e02e3b10d4a4ed4d.html>journal of</a><br><a href=3f5a0b9471d359a44a6cb413e5451da7.html>journal of</a><br><a href=2d193c22cddadeed4e0632996bd74e1f.html>journal of</a><br><a href=30021680090811ac74eeb17baedb734f.html>journal of</a><br><a href=2df9f81abc40184666aa42a597d2f248.html>journal of</a><br><a href=2ff45236230edf473019c2c7cc76721c.html>journal of</a><br><a href=065df18db91d31a6bc152ec6c7483e75.html>journal of</a><br><a href=0a7fb111e971b51745ad34f0892dbc93.html>journal of</a><br><a href=062ad39c672b0a350bc955ae0310bcd2.html>journal of</a><br><a href=1aade7df7480dc0871b024debda58c5f.html>journal of</a><br><a href=17a5ddcdece022b54f94335df86d0a96.html>journal of</a><br><a href=14ec11e07bdfde4eb7208eed183340cf.html>journal of</a><br><a href=10dbe9c467d25d2c582685fb8fe718be.html>journal of</a><br><a href=1521cd9dc209f9057571a87b7a731674.html>journal of</a><br><a href=1463cd34d0f46a275360c3a5cc056687.html>journal of</a><br><a href=0c2503beb104496d89dc7bf09c2723e7.html>journal of</a><br><a href=7afebf00fe29aab1228b2c830865c391.html>journal of</a><br><a href=7a6bd7e28bdc3d9131765c97abffa54f.html>journal of</a><br><a href=7894cf5ed9ca9a092c2e21c8c390a782.html>journal of</a><br><a href=89c77c21834ac443a53865c4d9672652.html>journal of</a><br><a href=8bcb7108a42137490748ac2fe75cf1e0.html>journal of</a><br><a href=84b856434ced35c1fa39bc48c55dffae.html>journal of</a><br><a href=813f5be589b30d6c1ffa0c843f33eba4.html>journal of</a><br><a href=80bd29eec4f5d981f7b52122a8f5f552.html>journal of</a><br><a href=8391b0e576b07e244335a327c9a6a07d.html>journal of</a><br><a href=72dd2dd17699c0cde194b8260c4b74e6.html>journal of</a><br><a href=90dea1f488bfabc5828750c6656fa696.html>journal of</a><br><a href=8f90d7a807fd93c5e83ed168ef21e31f.html>journal of</a><br><a href=f3ab41afb14a37e7999452c1e1d24321.html>journal of</a><br><a href=f2f81cfca67a21be1da48f7c26f38bea.html>journal of</a><br><a href=f687f1bface1d5fca2f11780a4387da8.html>journal of</a><br><a href=f48dfba1854b4cdd9b4626ccc580b0db.html>journal of</a><br><a href=ed4c17c40b10c9f54257eefd33cf2de3.html>journal of</a><br><a href=f1c6593b6315f1d7ada4e9ba84041c49.html>journal of</a><br><a href=e57bbcbe8cc0d8e35cfc29274450a56f.html>journal of</a><br><a href=e537b2b11a8648ab7d94f835eb98af26.html>journal of</a><br><a href=e6783329f0eb7760c76d3a6cf4da65bd.html>journal of</a><br><a href=e16b96e4b1551c3c7c6ef41d4dadb885.html>journal of</a><br><a href=de31950684ec19bd1022a17aa4c112b0.html>journal of</a><br><a href=ec1ce89b8e6f39c1bf613455c3ecd076.html>journal of</a><br><a href=e9efde1607ee77142eae8ada8c6bb467.html>journal of</a>'>Journal of the
Society for.html>society for</a><br><a href=0234f4298336ef6bea9e67823ecce94a.html>society for</a>'>Society for Psychical.html>society for</a><br><a href=
Society for.html>society for</a>'>Society for Psychical Research 52, 1-30.
Stevenson, I. (1984). Unlearned Language: New
studies in Xenoglossy. Charlottesville, Virginia, USA: University Press of Virginia.
Stevenson, I. (1990). Phobias in children who claim to remember previous lives.
Journal of Scientific Exploration 4, 243-54.
Stevenson, I. (1992). A new
look at maternal impressions: An analysis of 50 published cases and reports of two recent examples.
Journal of Scientific Exploration 6, 353-73.
Stevenson, I. (1993). Birthmarks and birth defects corresponding to wounds on deceased persons.
Journal of Scientific Exploration 7, 403-10.
Stevenson, I. (1997).
Reincarnation and Biology: A Contribution to the Etiology of Birthmarks and Birth Defects (2 vols). Westport, Connecticut, USA: Praeger.
Stevenson, I. (2000). Unusual play in young children who claim to remember previous lives.
Journal of Scientific Exploration 14, 557-70.
Stevenson, I. (2001). Children who Remember Previous Lives: A Question of
Reincarnation (rev. ed.). Jefferson, North Carolina, USA: McFarland.
Stevenson, I. (2003). European Cases of the
Reincarnation Type. Jefferson, North Carolina, USA: McFarland. ISBN 0-7864-1458-8
Stevenson, I. (2006). Half a career with the paranormal.
Journal of Scientific Exploration 20, 13-21.
Stevenson, I., & Chadha, N. (1990). Can children be stopped from speaking about previous lives? Some further analyses of features in cases of the
Reincarnation type.
Journal of.html>carlos mirabelli</a><br><a href=dace157642362d2762ade2d08e9f2c30.html>journal of</a><br><a href=cec29ba0df141485cb434ed5dea8d164.html>journal of</a><br><a href=d1e6713ab368fcfef15917f81587862c.html>journal of</a><br><a href=d139651bf936f534e0edbff708e5aac4.html>journal of</a><br><a href=d3714db49ec164e75691d084835c3e8f.html>journal of</a><br><a href=cafaf6bd428bddf06879c7a2b030ffa9.html>journal of</a><br><a href=ccfba194c4d2eda4f9f154bab740fa33.html>journal of</a><br><a href=c399d646326f7f547a31b3e67ff5cba9.html>journal of</a><br><a href=c37458883d7dc1da77e5bc42053cbba1.html>journal of</a><br><a href=c258272e7c34a21c804a48d7f0f63e5f.html>journal of</a><br><a href=c3c096e2b02e734376836e328fdefa41.html>journal of</a><br><a href=c2631f80f73eb3879cc5fa76cbb0fa79.html>journal of</a><br><a href=3115b776d96c2a1a9b353d6106fcb1d4.html>journal of</a><br><a href=4246b49b2ab217170a9d9ae293c3535a.html>journal of</a><br><a href=41d1023fc29bf75a9d06e3be2f3cb582.html>journal of</a><br><a href=4217cdf4a57fe86406a21aa94115b64e.html>journal of</a><br><a href=453c48168173653d3d96c829396c71ff.html>journal of</a><br><a href=28c624531e3f3db93ec2a2bcbd0cb4e6.html>journal of</a><br><a href=27d278716111f5dc9a4eb518b2f06979.html>journal of</a><br><a href=36ca6e0ca7dd674ed480cf00fffc91ab.html>journal of</a><br><a href=371c69f52e9c8e73343a1fe64d6281ca.html>journal of</a><br><a href=3a5cf58f05581ba393e595ebf9456779.html>journal of</a><br><a href=3d147c2135a058f8aea8cfbb12136af9.html>journal of</a><br><a href=3dd2bc53c43d286986af14ed92c86fa8.html>journal of</a><br><a href=3b152c683cbaefb0e02e3b10d4a4ed4d.html>journal of</a><br><a href=3f5a0b9471d359a44a6cb413e5451da7.html>journal of</a><br><a href=2d193c22cddadeed4e0632996bd74e1f.html>journal of</a><br><a href=30021680090811ac74eeb17baedb734f.html>journal of</a><br><a href=2df9f81abc40184666aa42a597d2f248.html>journal of</a><br><a href=2ff45236230edf473019c2c7cc76721c.html>journal of</a><br><a href=065df18db91d31a6bc152ec6c7483e75.html>journal of</a><br><a href=0a7fb111e971b51745ad34f0892dbc93.html>journal of</a><br><a href=062ad39c672b0a350bc955ae0310bcd2.html>journal of</a><br><a href=1aade7df7480dc0871b024debda58c5f.html>journal of</a><br><a href=17a5ddcdece022b54f94335df86d0a96.html>journal of</a><br><a href=14ec11e07bdfde4eb7208eed183340cf.html>journal of</a><br><a href=10dbe9c467d25d2c582685fb8fe718be.html>journal of</a><br><a href=1521cd9dc209f9057571a87b7a731674.html>journal of</a><br><a href=1463cd34d0f46a275360c3a5cc056687.html>journal of</a><br><a href=0c2503beb104496d89dc7bf09c2723e7.html>journal of</a><br><a href=7afebf00fe29aab1228b2c830865c391.html>journal of</a><br><a href=7a6bd7e28bdc3d9131765c97abffa54f.html>journal of</a><br><a href=7894cf5ed9ca9a092c2e21c8c390a782.html>journal of</a><br><a href=89c77c21834ac443a53865c4d9672652.html>journal of</a><br><a href=8bcb7108a42137490748ac2fe75cf1e0.html>journal of</a><br><a href=84b856434ced35c1fa39bc48c55dffae.html>journal of</a><br><a href=813f5be589b30d6c1ffa0c843f33eba4.html>journal of</a><br><a href=80bd29eec4f5d981f7b52122a8f5f552.html>journal of</a><br><a href=8391b0e576b07e244335a327c9a6a07d.html>journal of</a><br><a href=72dd2dd17699c0cde194b8260c4b74e6.html>journal of</a><br><a href=90dea1f488bfabc5828750c6656fa696.html>journal of</a><br><a href=8f90d7a807fd93c5e83ed168ef21e31f.html>journal of</a><br><a href=f3ab41afb14a37e7999452c1e1d24321.html>journal of</a><br><a href=f2f81cfca67a21be1da48f7c26f38bea.html>journal of</a><br><a href=f687f1bface1d5fca2f11780a4387da8.html>journal of</a><br><a href=f48dfba1854b4cdd9b4626ccc580b0db.html>journal of</a><br><a href=ed4c17c40b10c9f54257eefd33cf2de3.html>journal of</a><br><a href=f1c6593b6315f1d7ada4e9ba84041c49.html>journal of</a><br><a href=e57bbcbe8cc0d8e35cfc29274450a56f.html>journal of</a><br><a href=e537b2b11a8648ab7d94f835eb98af26.html>journal of</a><br><a href=e6783329f0eb7760c76d3a6cf4da65bd.html>journal of</a><br><a href=e16b96e4b1551c3c7c6ef41d4dadb885.html>journal of</a><br><a href=de31950684ec19bd1022a17aa4c112b0.html>journal of</a><br><a href=ec1ce89b8e6f39c1bf613455c3ecd076.html>journal of</a><br><a href=e9efde1607ee77142eae8ada8c6bb467.html>journal of</a>'>Journal of the
Society for.html>society for</a><br><a href=0234f4298336ef6bea9e67823ecce94a.html>society for</a>'>Society for Psychical.html>society for</a><br><a href=
Society for.html>society for</a>'>Society for Psychical Research 56, 82-90.
Stevenson, I., & Keil, J. (2000). The st
ability of assessments of paranormal connections in
Reincarnation Cases with Sex Change.
Journal of Scientific Exploration 14, 365-82.
Stevenson, I., & Keil, J. (2005).
Children of Myanmar who behave like Japanese soldiers: A possible third element in personality.
Journal of Scientific Exploration 19, 172-83.
Stevenson, I., Pasricha, S., & McClean-Rice, N. (1989).
A case of the possession type in India with
evidence of paranormal knowledge.
Journal of Scientific Exploration 3, 81-101.
Stevenson, I., Pasricha, S., & Samararatne, G. (1988). Deception and self-deception in cases of the
Reincarnation type: Seven illustrative cases in Asia.
Journal of.html>carlos mirabelli</a><br><a href=dace157642362d2762ade2d08e9f2c30.html>journal of</a><br><a href=cec29ba0df141485cb434ed5dea8d164.html>journal of</a><br><a href=d1e6713ab368fcfef15917f81587862c.html>journal of</a><br><a href=d139651bf936f534e0edbff708e5aac4.html>journal of</a><br><a href=d3714db49ec164e75691d084835c3e8f.html>journal of</a><br><a href=cafaf6bd428bddf06879c7a2b030ffa9.html>journal of</a><br><a href=ccfba194c4d2eda4f9f154bab740fa33.html>journal of</a><br><a href=c399d646326f7f547a31b3e67ff5cba9.html>journal of</a><br><a href=c37458883d7dc1da77e5bc42053cbba1.html>journal of</a><br><a href=c258272e7c34a21c804a48d7f0f63e5f.html>journal of</a><br><a href=c3c096e2b02e734376836e328fdefa41.html>journal of</a><br><a href=c2631f80f73eb3879cc5fa76cbb0fa79.html>journal of</a><br><a href=3115b776d96c2a1a9b353d6106fcb1d4.html>journal of</a><br><a href=4246b49b2ab217170a9d9ae293c3535a.html>journal of</a><br><a href=41d1023fc29bf75a9d06e3be2f3cb582.html>journal of</a><br><a href=4217cdf4a57fe86406a21aa94115b64e.html>journal of</a><br><a href=453c48168173653d3d96c829396c71ff.html>journal of</a><br><a href=28c624531e3f3db93ec2a2bcbd0cb4e6.html>journal of</a><br><a href=27d278716111f5dc9a4eb518b2f06979.html>journal of</a><br><a href=36ca6e0ca7dd674ed480cf00fffc91ab.html>journal of</a><br><a href=371c69f52e9c8e73343a1fe64d6281ca.html>journal of</a><br><a href=3a5cf58f05581ba393e595ebf9456779.html>journal of</a><br><a href=3d147c2135a058f8aea8cfbb12136af9.html>journal of</a><br><a href=3dd2bc53c43d286986af14ed92c86fa8.html>journal of</a><br><a href=3b152c683cbaefb0e02e3b10d4a4ed4d.html>journal of</a><br><a href=3f5a0b9471d359a44a6cb413e5451da7.html>journal of</a><br><a href=2d193c22cddadeed4e0632996bd74e1f.html>journal of</a><br><a href=30021680090811ac74eeb17baedb734f.html>journal of</a><br><a href=2df9f81abc40184666aa42a597d2f248.html>journal of</a><br><a href=2ff45236230edf473019c2c7cc76721c.html>journal of</a><br><a href=065df18db91d31a6bc152ec6c7483e75.html>journal of</a><br><a href=0a7fb111e971b51745ad34f0892dbc93.html>journal of</a><br><a href=062ad39c672b0a350bc955ae0310bcd2.html>journal of</a><br><a href=1aade7df7480dc0871b024debda58c5f.html>journal of</a><br><a href=17a5ddcdece022b54f94335df86d0a96.html>journal of</a><br><a href=14ec11e07bdfde4eb7208eed183340cf.html>journal of</a><br><a href=10dbe9c467d25d2c582685fb8fe718be.html>journal of</a><br><a href=1521cd9dc209f9057571a87b7a731674.html>journal of</a><br><a href=1463cd34d0f46a275360c3a5cc056687.html>journal of</a><br><a href=0c2503beb104496d89dc7bf09c2723e7.html>journal of</a><br><a href=7afebf00fe29aab1228b2c830865c391.html>journal of</a><br><a href=7a6bd7e28bdc3d9131765c97abffa54f.html>journal of</a><br><a href=7894cf5ed9ca9a092c2e21c8c390a782.html>journal of</a><br><a href=89c77c21834ac443a53865c4d9672652.html>journal of</a><br><a href=8bcb7108a42137490748ac2fe75cf1e0.html>journal of</a><br><a href=84b856434ced35c1fa39bc48c55dffae.html>journal of</a><br><a href=813f5be589b30d6c1ffa0c843f33eba4.html>journal of</a><br><a href=80bd29eec4f5d981f7b52122a8f5f552.html>journal of</a><br><a href=8391b0e576b07e244335a327c9a6a07d.html>journal of</a><br><a href=72dd2dd17699c0cde194b8260c4b74e6.html>journal of</a><br><a href=90dea1f488bfabc5828750c6656fa696.html>journal of</a><br><a href=8f90d7a807fd93c5e83ed168ef21e31f.html>journal of</a><br><a href=f3ab41afb14a37e7999452c1e1d24321.html>journal of</a><br><a href=f2f81cfca67a21be1da48f7c26f38bea.html>journal of</a><br><a href=f687f1bface1d5fca2f11780a4387da8.html>journal of</a><br><a href=f48dfba1854b4cdd9b4626ccc580b0db.html>journal of</a><br><a href=ed4c17c40b10c9f54257eefd33cf2de3.html>journal of</a><br><a href=f1c6593b6315f1d7ada4e9ba84041c49.html>journal of</a><br><a href=e57bbcbe8cc0d8e35cfc29274450a56f.html>journal of</a><br><a href=e537b2b11a8648ab7d94f835eb98af26.html>journal of</a><br><a href=e6783329f0eb7760c76d3a6cf4da65bd.html>journal of</a><br><a href=e16b96e4b1551c3c7c6ef41d4dadb885.html>journal of</a><br><a href=de31950684ec19bd1022a17aa4c112b0.html>journal of</a><br><a href=ec1ce89b8e6f39c1bf613455c3ecd076.html>journal of</a><br><a href=e9efde1607ee77142eae8ada8c6bb467.html>journal of</a>'>Journal of the
American Society for Psychical Research 82, 1-31.
Swanson, G. (1960). The Birth of
the gods: The
Origin of the Primitive Beliefs. Ann Arbor, Michigan, USA:
University of Michigan Press.
Thondup, T. (2005). Peaceful Death, Joyful Rebirth: A Tibetan Buddhist Guidebook. Boulder, Colorado, USA: Shambhala. ISBN 978-1-59030-385-6
Toynbee, A. (1959). Hellenism: The
History of a Civilization. London: Oxford University Press.
Trugman, A.A. (2008). Return Again: The Dynamics of
Reincarnation.
New York: Devora Publishing. ISBN 978-1-934440-15-5
Trumbower, J.A. (2016). Paper presented at Philo of Alexandria Seminar, Society of Biblical Literature Annual Meeting, San Antonio, Texas, November, 2016.
Tucker, J.B. (2013). Return to Life: Extraordinary Cases of Children who Remember Past Lives.
New York: St. Martin’s Press.
Tucker, J.B., & Nidiffer, F.D. (2014). Psychological evaluation of
American Children who report
Memories of previous lives.
Journal of Scientific Exploration 28, 583-94.
Tylor, E.B. (1958).
religion in Primitive Culture.
New York: Harper and Row. (Originally published as Chapters XI-XIX of Primitive Culture by John Murray, London).
Waugh, E. (1999). Persistent fragments: The trajectories of
Reincarnation in Islam. In Concepts of Transmigration: Perspectives on
Reincarnation, ed. by S. J. Kaplan, 53-85. Lewiston, NY: Edwin Mellen Press.
Wheatley, J.M.O. (1979).
Reincarnation, “astral bodies,” and “psi-components.”
Journal of.html>carlos mirabelli</a><br><a href=dace157642362d2762ade2d08e9f2c30.html>journal of</a><br><a href=cec29ba0df141485cb434ed5dea8d164.html>journal of</a><br><a href=d1e6713ab368fcfef15917f81587862c.html>journal of</a><br><a href=d139651bf936f534e0edbff708e5aac4.html>journal of</a><br><a href=d3714db49ec164e75691d084835c3e8f.html>journal of</a><br><a href=cafaf6bd428bddf06879c7a2b030ffa9.html>journal of</a><br><a href=ccfba194c4d2eda4f9f154bab740fa33.html>journal of</a><br><a href=c399d646326f7f547a31b3e67ff5cba9.html>journal of</a><br><a href=c37458883d7dc1da77e5bc42053cbba1.html>journal of</a><br><a href=c258272e7c34a21c804a48d7f0f63e5f.html>journal of</a><br><a href=c3c096e2b02e734376836e328fdefa41.html>journal of</a><br><a href=c2631f80f73eb3879cc5fa76cbb0fa79.html>journal of</a><br><a href=3115b776d96c2a1a9b353d6106fcb1d4.html>journal of</a><br><a href=4246b49b2ab217170a9d9ae293c3535a.html>journal of</a><br><a href=41d1023fc29bf75a9d06e3be2f3cb582.html>journal of</a><br><a href=4217cdf4a57fe86406a21aa94115b64e.html>journal of</a><br><a href=453c48168173653d3d96c829396c71ff.html>journal of</a><br><a href=28c624531e3f3db93ec2a2bcbd0cb4e6.html>journal of</a><br><a href=27d278716111f5dc9a4eb518b2f06979.html>journal of</a><br><a href=36ca6e0ca7dd674ed480cf00fffc91ab.html>journal of</a><br><a href=371c69f52e9c8e73343a1fe64d6281ca.html>journal of</a><br><a href=3a5cf58f05581ba393e595ebf9456779.html>journal of</a><br><a href=3d147c2135a058f8aea8cfbb12136af9.html>journal of</a><br><a href=3dd2bc53c43d286986af14ed92c86fa8.html>journal of</a><br><a href=3b152c683cbaefb0e02e3b10d4a4ed4d.html>journal of</a><br><a href=3f5a0b9471d359a44a6cb413e5451da7.html>journal of</a><br><a href=2d193c22cddadeed4e0632996bd74e1f.html>journal of</a><br><a href=30021680090811ac74eeb17baedb734f.html>journal of</a><br><a href=2df9f81abc40184666aa42a597d2f248.html>journal of</a><br><a href=2ff45236230edf473019c2c7cc76721c.html>journal of</a><br><a href=065df18db91d31a6bc152ec6c7483e75.html>journal of</a><br><a href=0a7fb111e971b51745ad34f0892dbc93.html>journal of</a><br><a href=062ad39c672b0a350bc955ae0310bcd2.html>journal of</a><br><a href=1aade7df7480dc0871b024debda58c5f.html>journal of</a><br><a href=17a5ddcdece022b54f94335df86d0a96.html>journal of</a><br><a href=14ec11e07bdfde4eb7208eed183340cf.html>journal of</a><br><a href=10dbe9c467d25d2c582685fb8fe718be.html>journal of</a><br><a href=1521cd9dc209f9057571a87b7a731674.html>journal of</a><br><a href=1463cd34d0f46a275360c3a5cc056687.html>journal of</a><br><a href=0c2503beb104496d89dc7bf09c2723e7.html>journal of</a><br><a href=7afebf00fe29aab1228b2c830865c391.html>journal of</a><br><a href=7a6bd7e28bdc3d9131765c97abffa54f.html>journal of</a><br><a href=7894cf5ed9ca9a092c2e21c8c390a782.html>journal of</a><br><a href=89c77c21834ac443a53865c4d9672652.html>journal of</a><br><a href=8bcb7108a42137490748ac2fe75cf1e0.html>journal of</a><br><a href=84b856434ced35c1fa39bc48c55dffae.html>journal of</a><br><a href=813f5be589b30d6c1ffa0c843f33eba4.html>journal of</a><br><a href=80bd29eec4f5d981f7b52122a8f5f552.html>journal of</a><br><a href=8391b0e576b07e244335a327c9a6a07d.html>journal of</a><br><a href=72dd2dd17699c0cde194b8260c4b74e6.html>journal of</a><br><a href=90dea1f488bfabc5828750c6656fa696.html>journal of</a><br><a href=8f90d7a807fd93c5e83ed168ef21e31f.html>journal of</a><br><a href=f3ab41afb14a37e7999452c1e1d24321.html>journal of</a><br><a href=f2f81cfca67a21be1da48f7c26f38bea.html>journal of</a><br><a href=f687f1bface1d5fca2f11780a4387da8.html>journal of</a><br><a href=f48dfba1854b4cdd9b4626ccc580b0db.html>journal of</a><br><a href=ed4c17c40b10c9f54257eefd33cf2de3.html>journal of</a><br><a href=f1c6593b6315f1d7ada4e9ba84041c49.html>journal of</a><br><a href=e57bbcbe8cc0d8e35cfc29274450a56f.html>journal of</a><br><a href=e537b2b11a8648ab7d94f835eb98af26.html>journal of</a><br><a href=e6783329f0eb7760c76d3a6cf4da65bd.html>journal of</a><br><a href=e16b96e4b1551c3c7c6ef41d4dadb885.html>journal of</a><br><a href=de31950684ec19bd1022a17aa4c112b0.html>journal of</a><br><a href=ec1ce89b8e6f39c1bf613455c3ecd076.html>journal of</a><br><a href=e9efde1607ee77142eae8ada8c6bb467.html>journal of</a>'>Journal of the
American Society for Psychical Research 79, 109-22.
Wilson, I. (1981). Mind out of Time?
Reincarnation Investigated. London: Victor Gollancz. [Reprinted 1982 as All in the Mind:
Reincarnation, Hypnotic Regression,
Stigmata, Multiple Personality, and Other Little-Understood Powers of the Mind.
New York: Doubleday.]
Wilson, J. (2010). Saṃsāra and rebirth. Buddhism. doi:http://dx.doi.org/10.1093/obo/9780195393521-0141
Woollacott, M. H. (2015). Infinite Awareness:
The Awakening of a Scientific Mind. Lanham, Maryland, USA: Rowman & Littlefield. ISBN 978-1-4422-5033-8
Yli-Karjanmaa, S. (2015).
Reincarnation in Philo of Alexandria (Studia Philonica Monographs). Atlanta, Georgia, USA: SBL Press. Endnotes 1. Materialism is under assault from philosophy (e.g., Koons & Bealer, 2010), psychology (e.g., Barušs & Mossbridge, 2017), neuroscience (e.g., Wollacott, 2015), quantum mechanics (e.g., Stapp, 2011), and other disciplines (e.g., Kastrup, 2014; Kelly, Crabtree, & Marshall, 2015). 2. Stapp (2009), 9. 3. Stevenson (2006), 15. 4. Matlock (2019). 5. https://www.etymonline.com/search?q=
Reincarnation. Compact Edition of the Oxford English Dictionary (1977, 2475), cites
the first usage of re-incarnation in 1858. 6. https://www.etymonline.com/search?q=
Reincarnation. Compact Edition (1977, 2434), says that rebirth was in common use to refer to
Reincarnation by c. 1850. 7. https://www.etymonline.com/search?q=transmigration. Compact Edition (1977, 3382), cites
the first mention of transmigration of souls in 1594. 8. https://en.wikipedia.org/wiki/Metempsychosis 9. https://en.wikipedia.org/wiki/Palingenesis 10. https://en.oxforddictionaries.com/definition/metensomatosis 11. https://en.wikipedia.org/wiki/Gilgul 12. Waugh (1999), 56. 13. https://en.wikipedia.org/wiki/Sa%E1%B9%83s%C4%81ra 14. https://www.collinsdictionary.com/dictionary/english-hindi/samsara 15. https://www.quora.com/What-is-the-difference-between-rebirth-and-
Reincarnation. 16. Matlock (2019). 17. Krishan (1997); O’Flaherty (1980). 18. O’Flaherty (1980), 28-37. 19. This term, which appears also as parakayapravesh, parkaya pravesh and parakaya pravesha may denote the willful movement of
the spirit of a living person into another body as well as a discarnate
spirit of a deceased person into a living body. Either instance is represented as 'possession' in English. 20. Mandair (2013), 145-47, 176. 21. Krishan (1997); Stevenson (1974b), 372 n4. 22. Less commonly, four branches are recognized. In addition to Theravada and Mahayana, these include Vajrayana and Zen Buddhism. See http://www.findingdulcinea.com/guides/
religion-and-Spirituality/Buddhism.pg_00.html 23. Becker (1993); Thondup (2005). 24. Thondup (2005). 25. Schibli (1990).By this time, the
mystery school known as Orphism had developed a myth about the dismemberment and re
constitution of Dionysus (Johnson, 2013, 73-80), but this sort of ‘
Reincarnation’ is very different
From the personal
Reincarnation taught by Pherecydes of Syros and Pythagoras. 26. Burkert (1972). 27.
History of Herodotus 2.123, trans. G. C. Macaulay. 28. Matlock (2019). 29. Matlock (2019). 30. Phaedrus, 246a-249c. 31. Republic 10.617e-620c, 32. Republic 10.621a. 33. Matlock (2019). 34. Yli-Karjanmaa (2015). 35. Josephus, The War of the Jews, II.8.14. 36. For instance, Cohn-Sherbok (1991), 191. 37. Yli-Karjanmaa (2015), 158. 38. Cumont (1922), cited in Matlock (2019). 39. Matlock (2019). 40. Plotinus, The Enneads, translated by MacKenna & Page, cited in Matlock (2019). 41. Hamerton-Kelly (1973). 42. Trumbower (2016). 43. MacGregor (1978), 48-62. 44. Matlock (2019). 45. Nor did
the first Council of Nicaea determine what books to included in
the New Testament; its de
liberations were confined to more general issues of Church doctrine. See https://ccel.org/ccel/schaff/npnf214/npnf214.vii.i.html. 46. MacGregor (1978), 48-62. 47. St
Thomas of Aquinas took a stand against
Reincarnation in several works, including Summa contra Gentiles, Book 2, chap. 83 (George, 1996). 48. A. P. Smith (2015). 49. Singer (1950), cited in Stevenson (2003), 7. 50. Alexakis (2001). 51. Kaplan (1979), xi. 52. Ogren (2008). 53. Pinson (1999); Trugman (2008). 54. Waugh (1999). 55. Waugh (1999). 56. Matlock (2019). 57. https://en.wikipedia.org/wiki/Alawites 58. Stevenson (1980). 59. Stevenson (1980). 60. Julius Caesar, Gallic Wars 6.14. ‘by this tenet [they] are in a great degree excited to valor,
the fear.html>the fear</a>'>the fear of death being disregarded' (Gallic Wars Book 6, Chapter 14, trans. by W.A. McDevitte & W.S. Bohn. 61. Dillon & Chadwick (2003), 152-53; Evans-Wentz (1911/2007), 365-80. 62. Osred (2011). 63. Larrington (2014). 64. Matlock (2019). 65. http://www.newworldencyclopedia.org/entry/Hermeticism 66. Lewis (1956). 67. https://www.golden-dawn.com/eu/displaycontent.aspx?pageid=115-hermetic-tradition 68. http://www.masonicworld.com/education/files/artaug04/masonry_and_the_doctrine_of_
Reincarnation.htm 69. https://en.wikipedia.org/wiki/History_of_Freemasonry 70. Iriwn (2017a, 2017b). 71. Irwin (2017b), 120. 72. http://www.
Theosophy-nw.org/theosnw/reincar/re-tran.htm. For some of Thoreau’s comments on
Reincarnation, see https://www.azquotes.com/author/14637-Henry_David_Thoreau/tag/
Reincarnation. 73. Irwin (2017b), 130-34. 74. Irwin (2017b), 209-54. 75. Melton (1994). 76. Matlock (2019). 77. Stevenson (2003), 9. 78. Haraldsson (2006). 79. http://www.harrisinteractive.com/NewsRoom/HarrisPolls/tabid/447/ctl/ReadCustom%20Default/mid/1508/ArticleId/1353/Default.aspx 80. Jefferson (2008); Mills & Slobodin (1994). 81. Matlock & Mills (1994). 82. Matlock (1993), 123. 83. Davis (1971); Matlock (1993); Somersan (1981); Swanson (1960). 84. Matlock (1993). 85. Swanton (1960). 86. Davis (1971); Somersan (1981, 1984); Matlock (1995). 87. Tylor (1958). 88. Matlock (1993); Matlock (2019). 89. Matlock (1993), 129-30. 90. Matlock (1993), 156. 91. Stevenson (2001) 98-99; Matlock (2019). 92. Matlock (1993), 87-89. 93. Matlock (1993), 94-96. 94. Matlock (1990a). 95. Matlock (2019). 96. One who assumes this is Alexakis (2001). 97. McEvilley (2013). 98. For example, Toynbee (1959), 55. 99. Kingsley (2010), 147. 100. Matlock (2019). 101. For example, Irwin (2017b), xiii. 102. Matlock (1993), 12, 44. 103. Quoted in Matlock (1993), 45. 104. Matlock (2019). 105. Fürer-Haimendorf (1953); Obeyesekere (1980), cited in Matlock (2019)[./fn] If that is so, then what spread from India may not have been the belief in
Reincarnation as such, but the idea that it was associated with certain conceptions of karma.Matlock (2019). 106. Matlock (2019). 107. Cerminara (1950), 44. 108. Matlock (2019). 109. Melton (1994). 110. Cerminara (1963), 69. 111. Matlock (2019). 112. Stevenson (2001), 47. 113. Matlock (2019). 114. Sceptics have tried hard to debunk the
Bridey Murphy case, but their charges themselves have been debunked. See Ducasse (1961), chap. 25. However, despite the correct details, no one
Bridey Murphy named has ever been traced (Matlock, 2019). 115. Matlock (2019). 116. Snow (1999), cited in Matlock (2019). 117. Baker (1992), 103-7. 118. Stevenson (2001), 48-49. 119. Matlock (2013). 120. Matlock (2019). 121. Matlock (2019); Stevenson (2001), 26-27. 122. Stevenson (2001), 99-101, 197-99. 123. Stevenson (2006). 124. Stevenson (1960). See also Pre-1900
Reincarnation Accounts From Before 1900. 125. Stevenson (2006). 126. Stevenson (1974b). 127. See Kelly (2013) for a comprehensive list of Stevenson’s publications. 128. Mills & Tucker (2013), 314, 318. 129. See
Patterns in Reincarnation Cases. 130. Stevenson (2001), 108, 123; Matlock (1990b), 199. 131. Haraldsson 2008). 132. Haraldsson & Abu-Izzeddin (2012). 133. Haraldsson & Matlock (2016), chap. 27. 134. Matlock (2019). 135. Cook et al. (1983), 121. 136. Tucker (2013), 200-2. 137. Stevenson (2001), 212. 138. Stevenson (2000). 139. Stevenson (1974b), 262-63. 140. Stevenson (1974b), 205. 141. Tucker (2013), 130-35. 142. Byrd (2017). 143. Stevenson (1993). 144. Stevenson (1997). 145. Mills (1994); Stevenson (1997), vol. 1, 589-636. 146. Matlock (2019). 147. Pasricha, Keil, Tucker, & Stevenson (2005), 379-81. For a longer
account of the this case, see Tucker (2013, chap. 1),
under the name Patrick. 148. Stevenson (1997), vol. 2, 1663, 1873. 149. Stevenson (1997), vol. 2, 1757-1846. 150. Stevenson (1997), vol. 2, 2045, 2053-56. 151. Stevenson (1974b), 259. 152. Sharma & Tucker (2004). 153. For
illustrations of these five stages, see Intermission Memories. 154. Matlock & Gieslser-Petersen (2016). 155. Matlock (2017). 156. Tucker & Niddifer (2014). 157. Haraldsson (1997); Haraldsson, Fowler, & Periyannanpillai (2000). 158. Haraldsson (2003). 159. Haraldsson (2003). 160. Tucker & Niddifer (2014). 161. Stevenson (1990). 162. Matlock (2019). 163. Matlock (1989). 164. Matlock (2019). See also Adult
Past Life Memories of the Holocaust Research. 165. Stevenson (2001), 212. 166. See Buried Treasure in
Reincarnation Cases with Sex Change. 167. Matlock (2019). 168. Stevenson (1997), vol. 1, 1102-3. 169. Angel (2015), 578. 170. Angel (2015), 575-76. Angel presumably means: ‘One should try to determine whether the sorts of correspondences found between a living person’s verbal memory claims
and the facts about a deceased person defy chance expectations.’
the living person with the memory claims
and the ‘purportedly reincarnated deceased person’ are one
and the same, so as written, the sentence is meaningless. 171. Stevenson’s obituary may be found at http:///www.nytimes.com/2007/02/18/health/psychology/18stevenson.html. 172. Angel (2015), 576. See also Angel (2008). 173. Shermer (2018), 100. 174. Mills (2004). 175. Matlock (2019), commenting on Angel (2002). 176. Shermer (2018), 102. 177. Shermer (2018), 100. 178. Matlock (2019). 179. Edwards (1996, 275) was
the first to use this name. 180. Ransom (2015). In introducing this contribution, the editors of the volume,
Michael Martin and Keith Augustine, note that Stevenson asked that his reply be circulated along with Ransom’s comments, but they chose to publish the summary of Ransom’s comments without a similar summary of Stevenson’s reply. 181. Stevenson (1966). 182. Matlock (2019). 183. Ransom (2015), 640. 184. Ransom (2015), 641. 185. Matlock (2019). 186. Matlock (2019). 187. Rogo (1985),73-86. 188. Stevenson (1980), 17-51. 189. Rogo (1985),73, cited in Matlock (1990b), 249. 190. Rogo (1985), 73. 191. Stevenson (1986), cited in Matlock (1990b),249. 192. Rogo (1985), 77, cited in Matlock (1990b), 249-50. 193. Wilson (1982), 23, cited in Matlock (1990b), 248. 194. Angel first published his comments on this case in 1994 but repeated them as late as 2015 (Angel, 1994, 2015). 195. Barros (2004), cited in Matlock (2019). 196. Augustine (n.d.). 197. Muller (1970). 198. Stevenson (2003). 199. Tucker (2013)./fn] among others,Haraldsson & Matlock (2016); Hassler (2013); Matlock (2019). 200. Matlock (2019). 201. Augustine (2015), 25, among others, draws this inference. 202. Stevenson (1980), 9-10. 203. Matlock (2019). 204. Barker & Pasricha (1979). 205. Pasricha (1990). 206. Stevenson (2001), 180. 207. Matlock (2019). 208. Mills (2003), 76-77. 209. Mills (2003). 210. Pasricha & Barker (1983). 211. Pasricha (1983). 212. Wilson (1981), 21, 22. 213. Matlock (2019). 214. Lester (2015), 642. 215. Lester (2005), 129. 216. Stevenson (2001), 153. 217. Stevenson (2001), 153-54. 218. Stevenson (1983b). 219. Stevenson (2001), 154. 220. Chari (1962a). 221. See, for instance, Augustine (2015). 222. Stevenson (1974), 303-4. 223. Stevenson (1974), 72. 224. Pasricha & Barker (1983). 225. Schouten & Stevenson (1998). 226. Stevenson & Keil (2000). 227. Tertullian,
A Treatise On.html>a treatise</a>'>A Treatise On the Soul, chap. 30. 228. Stevenson (2001), 207-9. 229. Haraldsson & Matlock (2016), 224-25. 230. Bishai (2000). 231. See Haraldsson & Matlock (2016), 224-25; Matlock (2019. 232. Tertullian,
A Treatise On.html>a treatise</a>'>A Treatise On the Soul, chap. 31. 233. Edwards (2016), 223-24. 234. Almeder (1996), 512. 235. Stevenson (2001), 66-68, 70-71, 92, 96, 120, 194, 283 n27, 298 n23. 236. Matlock (2019). 237. Almeder (1996). 238. Brody (1979), 75. 239. Brody (1979). 240. Matlock (2019). 241. Mills (1990). 242. Stevenson & Keil (2005). 243. Pasricha (1992, 2011). 244. Stevenson &vChadha (1990); Pasricha (2011). 245. For example, Augustine (2015), 25. 246. Steveson, Pasricha, and Samararatne (1988), 10-15, 22-26. 247. Stevenson (1974b),343-48. 248. Matlock (2019). 249. Chari (1962a, 1962b, 1967). 250. Roll (1982), 197-98. 251. Matlock (2019). 252. Braude (2003), 114-27. 253. Braude (2003), 181. 254. Stevenson (1992). 255. Keil (2010), 82. 256. Wilson (1981), 25-26. 257. Stevenson (1997), vol. 1, 1142-45. On p.1144, Stevenson presents a table listing cases in which mothers had no
awareness of the previous person’s wounds. 258. Matlock (2019). 259. https://en.wikipedia.org/wiki/Genetic_memory_(psychology) 260. Stevenson (2001), 158-59. 261. Carington (1945). 262. Murphy (1973), 122. 263. Stevenson (1973), 139-41. 264. Roll (1982), 197-200; Matlock (1990b), 253. 265. Rogo (1985), 215-18. 266. Keil (2010), 96. 267. Matlock (2019). 268. Stevenson (1997), vol. 2, 2084-88. See also Stevenson (2001), 234-35, 251. 269. Stevenson (2001),234-35. 270. Stevenson (1997), vol. 2, 2083, citing Flew (1973) and Wheatley (1979). 271. For example, Edwards (1996), chap. 9. 272. Matlock (2019). 273. Stevenson (1997), vol. 1, 1142. 274. See Jasbir Jat in Stevenson (1974b), 34- 52; Chaokhun Rajsuthajarn in Stevenson (1983a), 171-90; and Ruprecht Schulz in Stevenson (2003), 210-22. 275. Stevenson (1974b), 2. 276. Stevenson (1997), vol. 1, 1142; Stevenson, Pasricha, & McLean-Rice (1989). 277. Matlock (2019). 278. Stevenson (1997), vol. 1, chaps. 1-3. 279. Matlock (2019).
This page was last updated on: October 31, 2023 Search form Search Article Information Author:
James G Matlock Word count: 17,800 Created: 3rd August 2018 Last updated: 31st October 2023 May be cited as:Matlock, J. G (2018). ‘
Reincarnation: An Overview | Psi Encyclopedia’.
Psi Encyclopedia. London: The
Society for.html>society for</a><br><a href=0234f4298336ef6bea9e67823ecce94a.html>society for</a>'>Society for Psychical.html>society for</a><br><a href=
Society for.html>society for</a>'>Society for Psychical Research. <https://psi-encyclopedia.spr.ac.uk/articles/
Reincarnation-overview>. Retrieved 12 January 2024. Short URL:www.tinyurl.com/2nq2cbj5
ESP
psychokinesis Psi Healing Possession & Past Lives
Mediums &
psychics
Hauntings & Apparitions
Poltergeists Out-of-Body &
Near Death.html>near death</a><br><a href=c79fdfe14f364389b4b4cb553a3114ba.html>near death</a><br><a href=cc0560aa05ede688de2375a6c6184fae.html>near death</a>'>Near Death Experiences
Scientists & Researchers
General Psi Topics Other Phenomena Organizations & Publications About Contact Copyright Login
Visit the
Society for.html>society for</a><br><a href=0234f4298336ef6bea9e67823ecce94a.html>society for</a>'>Society for Psychical.html>society for</a><br><a href=
Society for.html>society for</a>'>Society for Psychical Research
[1] https://psi-encyclopedia.spr.ac.uk/articles/reincarnation-overview